Bible Students

The Bible Students Congregation of New Brunswick
What Is Its Doctrinal Lineage?

We occasionally receive inquiries concerning our doctrinal lineage. Therefore, this article will broad stroke the doctrinal lineage of the church from the Apostles’ day until now. First note this startling fact: Jesus’ parable of the Wheat and the Tares (Matt. 13:24-30, 36-43) warned that down through church history, the majority of professed Christians would be just that, not real Christians. The Apostle Paul warned that shortly after his death (Acts 20:28-30; 1 Tim. 4:1-3) false teachers would assault the true church. Jude and 2 Peter 2 predicted this prevalence of false doctrine down through the Christian Age.

What Actually Happened?

During the first three centuries, Greek intellectuals brought Hellenist concepts into the church. The phrases “immortal soul” and “immortality of the soul” do not appear in scripture. Nevertheless, Plato’s “immortality of the soul” was successfully planted in the Christian church by these Grecians. Noted 2^nd century pastors like Justin Martyr, Irenaeus, Tatian and Theophilus fought this error but lost. Eternal torment was born. If souls were only mortal they would die at the death of the person. All would wait in death for the resurrection and their trial and final rewarding. But if souls cannot die, evil souls must be punished and good souls rewarded.

Triune and triad gods permeated worship in the pagan world. The great influx of pagans into the church soon resulted in a large “Trinity” caucus. The battle over the Trinity was long and bitter with little brotherly love in the worldly church. Doctrinal battles were often fought on the streets. Finally, in AD 381 at Constantinople, a rigged council of bishops declared the doctrine of the Trinity a dogma of the church. Evangelical scholars agree that Trinitarian copyists corrupted 1John 5:7 in the 5^th century by adding the words in heaven, the Father, the Word, and the Holy Spirit: and these three are one.

Reality check. If the Trinity was taught by the Apostles, why did it take nearly 300 years before even a purported majority of the church believed in the Trinity?

The Biblical teachings on the “Ransom for all” (1 Tim. 2:5), the “Restitution of all things” (Acts 3:21) in the thousand year Kingdom of Christ (Rev. 20:6), and other doctrines experienced the same gradual corrupting.

The Reformation

Once Augustine (AD 410) declared the Roman Empire ruled by Papacy to be the Kingdom of God, the Bible was banned from the people. Doctrine was dictated by a pope. Things did not begin to significantly change until the 16^th century Reformation. In 1517 Martin Luther declared that Justification was solely “by faith” (Rom. 5:1)—not by the mass, indulgences, or works of penance. In 1520 Luther blasted the false doctrine of the immortality of the soul as one of the “monstrous fictions” of the pope (The Works of Martin Luther, Vol. 7, pages 131, 132). Luther taught that when a man died his soul neither went to heaven or hell fire. Rather, he slept until the resurrection. No wonder Luther whimsically said, “It would take a foolish soul to desire a body when it was already in heaven.” (Paul Althaus, The Theology of Martin Luther).

But the Reformation was hampered by Calvin’s revival of Augustine’s gross error of individual immortality. What an abomination! The vast majority of humankind was supposedly damned to eternal torment before they were born, including some who even professed to accept Christ. But a few were lucky, and Calvin believed it was just plain luck. Before they were born they were predestinated to enjoy eternal bliss.

Do you feel a little smug that you are one of Calvin’s few predestinated to eternal bliss? Think again! If you do not believe in infant baptism, you are in trouble. Calvin taught that infant baptism leads to salvation. Therefore, those that do not believe in infant baptism are damned to eternal torment.

Remember, Calvin ordered Servitus to be burned at the stake for two reasons—he didn’t believe in either the trinity or infant baptism. By the way, Calvin ordered that the firewood be green oak. Why? The slow burn of green wood allowed Servitus to scream in excruciating pain for thirty minutes before he lost consciousness. Yet Servitus mustered enough physical strength and spiritual fortitude to pray for Calvin’s forgiveness.

Unfortunately, Luther’s teachings on predestination and infant baptism were little better than Calvin’s. That is why Luther so bitterly persecuted the Anabaptists—those who believe baptism was meaningless unless a person was mature enough to understand it.

Daniel 11:34 (NIV) predicted correctly, the Reformation would be but a “little help” because many “insincere Christians” (“tares”) would join it.

Calvinism Spreads

Notwithstanding the later opposition of Jacobus Arminius and John Wesley, Calvinism spread like wildfire in Western Europe. By 1750 it was a majority concept in the American colonies. Although our fledgling nation threw off the tyranny of the British, the people were being terrorized by another tyranny—the tyranny of fear—fear of Calvin’s predestination.

In 1741 Jonathan Edwards, in Enfield, Connecticut, set the tone for this conquest of fear. His sermon “Sinners in the Hands of an Angry God” sought to convey the justice of eternal torment of the wicked, whom Calvin claimed God made wicked and doomed to unrelenting torture. In reality, Edwards was portraying his own sadistic concept of a vicious vindictive God who relished in every possible fiendish torture. Thank God such a god does not exist!

Preachers of Edwards’ caliber were terrorizing the majority who, according to Calvinism, were doomed to the agony of flames searing their wicked souls eternally. A reaction set in. By 1750 Universal Salvation (God will eventually save all mankind) was spreading across the country. Scriptures certainly teach a universal opportunity for salvation, but do not guarantee salvation for all. Universalists are wrong.

Christian Connexion

Around 1800 a remarkable group, the Christians and/or Christian Connexion “sprung up almost simultaneously in different and remote parts of the country.” It anticipated the Bible Student movement by about 75 years. No creed was permitted and individual Bible study was encouraged.

When it began, everyone brought their own creedal beliefs, but within a short time almost all agreed that there was no Trinity. The Heavenly Father was God, Jesus our Savior was the Son of God but not a part of God in any way, and the holy Spirit was the invisible power and influence of God. Also, they believed there was no inherent immortal soul or eternal torment. All believers and unbelievers “soul sleep” at death until the resurrection. Such consoling doctrines proved a magnet to Calvinists.

About 1820 Evangelicals were revaluating the near destruction of Papacy by Napoleon in 1799. At that time all Evangelicals believed Papacy was Antichrist and the destruction of Antichrist meant the imminent return of the Lord. The great Second Advent awakening began. It crossed denominational lines including Baptists, Lutherans, Christian Connexion, Disciples of Christ, etc. Some set dates; many did not.

Inevitably the Second Advent awakening inspired an in-depth scriptural study of the purpose of Christ’s return in the Millennial Kingdom that would follow. As they pondered these prophecies, the same Millennial expectations of the early church impressed their minds.

The faithful church would reign over the earth with Christ a “thousand years,” Rev. 20:6. There would be a “restitution of all things,” Acts 3:19-22. Israel would be restored to their promised land, Amos 9:14,15. The earth would return to its Edenic paradise, Isaiah 35:1,2. The earth would be “full of the knowledge of the Lord as the waters cover the sea,” Isaiah 11:9. The unbelieving Gentiles would receive a knowledge of the Lord, Psalm 46:10.

Beginning in the 1850s, prophetic students like Henry Grew, Isaac Hinton, L. C. Gunn, Charles Fitch, Owen Crozier, Frank Marsh, H. F. Hill, Joseph Seiss, H. F. Carpenter, George Stetson, Daniel Taylor, Henry Dunn and George Storrs became feeders of the doctrines of no eternal torment and the “restitution of all things” within and outside their respective churches. All believed in a future probation beginning with the Millennial Kingdom, but varied as to how many of the non-elect would benefit.

How effective was their proclamation? Who knows? David Millard’s History of The Christian Connextion observed that in 1848, 500,000 believed in the doctrines of the Christian Connexion, one of which he lists was the “restitution of all things.”

Ultra Fundamentalists reacted. Their cherished traditional errors were being challenged. The Evangelical Alliance was formed in 1846 to define orthodoxy and isolate those who did not conform. It uncompromisingly affirmed eternal torment, the immortality of the soul and no future probation. Small Advent Churches conformed or crumbled. Over a period of time the Christian Connexion retreated back into the old errors of tradition and finally merged with the Congregational Church. However, the staunch Christian Biblical scholars listed above dared to continue holding forth the torch of newly rediscovered Scriptural truth.

Bible Students

In the 1870s, a small remnant of the Second Advent awakening who would not buckle under the Evangelical Alliance received this Torch of truth with joy from the few torchbearers that still remained—Stetson, Storrs, Dunn and Seiss. The Bible Student movement was born. Like its forerunner, the Christian Connexion, there is no central head. Each congregation is completely autonomous, they do not believe in the Trinity, eternal torment, or the inherent immortality of the soul.

Soon Bible Students were pondering Rev. 20:5, which seemed to counter many scriptures that clearly taught that the “ransom for all” guarantees future probation for the non-elect. John 5:28,29 and Acts 24:15 speak of two resurrections of both the “good” and “evil” and the “just” and “unjust”—note the apparent close sequence. Yet Rev. 20:5 speaks of the “rest of the dead” (the “evil” and “unjust”) not coming to life until the 1,000 years are finished. Then Vs. 5 says, “this is the first resurrection.” Something is wrong here. The raising of the “rest of the dead” is not the “first resurrection.” The “first resurrection” is the raising of the church at the beginning of the Millennial Age.

Rev. 20: 4, 5 NIV (Without spurious words) (4) Then I saw thrones, and those who sat on them were given authority to judge. I also saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God. They had not worshiped the beast or its image and had not received its mark on their foreheads or hands. They came back to life and ruled with Christ for a 1,000 years. (5) This is the first resurrection.

The solution is the same as the Trinity problem in 1 John 5:7,8. (Compare the NIV with the KJV.) Trinitarian scholars finally conceded that most of verses 7 and 8 do not appear in the earliest manuscripts and, therefore, 1 John 5:7,8 does not prove the Trinity. In Rev. 20:5 the words “but the rest of the dead lived not until the thousand years are finished” do not appear in the Sinaitic Codex—the earliest manuscript of the New Testament. Just as Evangelical scholars conceded that 1 John 5:7,8 is spurious, so the same objectivity requires them to admit that most of Rev. 20:5 is spurious. Therefore, future probation starts at the beginning of the Millennial Kingdom with the resurrection of the “evil.”

For over 125 years Bible Students have been proclaiming these Biblical teachings worldwide. Now some prominent Evangelicals no longer believe in eternal torment. Some allow for future probation. The Evangelical Alliance was forced to rule that this is acceptable. (Christianity Today, 10/23/00) The main objection to our teachings comes from Calvinists and Jehovah’s Witnesses. (We respect their sincerity and rejoice that the love of God will embrace them also.)

The Pastoral Bible Institute

The Pastoral Bible Institute

“For where two or three are gathered together in my name, there am I in the midst of them.”—Matthew 18:20

Condensed from the Booklet, “Our Association Together in the Ministry”

The history of Associated Bible Classes (and hence of the Pastoral Bible Institute), begins in Allegheny, Pennsylvania, during the period 1870 to 1875. A group of devout Bible Students began to meet together there. They realized that God’s oathbound covenant to Abraham (that in his seed all the families of the earth shall be blessed) must surely be fulfilled. Yet millions have died without receiving that blessing. These students observed the Apostle Paul’s teaching (Gal. 3:8, 16, 27, 29) that Christ is the primary seed of blessing, but that those who are Christ’s become heirs of God’s promise to Abraham. They are to be associate with Christ as kings and priests in ruling and blessing all the families of the earth (2 Tim. 2:12). They saw further, that in order to receive that blessing all must come out of their graves, be taught the truth of God, and come to a full opportunity to gain everlasting life (John 5:28, 29 RV; 1 Tim. 2:3-6). This restitution work is also foretold in Acts 3:21.

The church is called to joint-heirship with the Lord in the Millennial kingdom. This is a clear scriptural teaching. But prior to that time they had failed to distinguish between the reward of the church now on trial, and the reward of the faithful of the world (whose trial is at the close of the Millennial age). The church is to be rewarded with spiritual glory, the divine nature. The world will receive a restitution glory—restoration to the human perfection once enjoyed in Eden by their progenitor, Adam.

Charles Taze Russell, a Pennsylvania businessman, became the leader of this movement. As time is a test to us all, so some of his early associates began to deny the teaching of a ransom price for Adam and all his race. Bro. Russell maintained that this teaching was the only foundation for Christian faith.

His first published pamphlet was The Object and Manner of Our Lord’s Return (1877—50,000 copies). It was written to show that the object of our Lord’s return is to bless all the families of the earth. Bro. Russell showed that Christ’s coming would be thief-like. He would not return in the flesh, but as a spirit being, invisible to man (John 14:14-19); and that the gathering of his church and the separation of true and false believers would continue during the end of this age without the world’s being aware of it.

In 1876, at the age of 24, Bro. Russell closed his Philadelphia business. Thereafter, for the next forty years until his death in 1916, he devoted his time and resources to traveling, preaching, and writing. The first issue of his magazine appeared in July, 1879. Zion’s Watch Tower and Herald of Christ’s Presence continued as a monthly publication until December, 1891 and semi-monthly thereafter until his death. In 1881 he published Food for Thinking Christians and Tabernacle Teachings (about 1,400,000 copies each). These were followed by six volumes originally issued under the title Millennial Dawn, later renamed, as a series, Studies in the Scriptures (over 12,000,000 to date.)

The movement grew, until at his death in October 1916 he was pastor of more that twelve hundred congregations in various parts of the world. His writings were translated into more than 35 different languages. His weekly sermons, were syndicated and published in more than two thousand newspapers with a combined circulation of 15 million copies. He directed a lecture bureau of several dozen traveling lecturers on Bible subjects. This summary of the activities of Pastor C. T. Russell is necessary to understand the history of today’s Associated Bible Students classes.

Associated Bible Students

In his public work, Bro. Russell used the corporate name International Bible Students Association, a name was applied to the classes (or, ecclesias) of Bible students. Earlier, the name Associated Bible Students had also been used by such groups. The organization [now known as the Jehovah’s Witnesses] continued to use the name International Bible Students Association for several years following the death of Bro. Russell. The groups which drew away from the organization have generally assumed the former name: Associated Bible Students, or in some cases, Berean Bible Students.

After his death the organization changed many of its teachings from those presented in Studies in the Scriptures and ceased to publish or distribute Bro. Russell’s writings. Many individuals held to their understanding of God’s word and withdrew their support from the organization at this time. Those who did so were the beginnings of the Associated Bible Students classes and who, as a whole, adhere closely to the views presented in Pastor Russell’s writings.

The Consequence of Crisis

These historical events in mind, it can be seen how the passing of Pastor Russell resulted in a crisis in the work of ministering to the household of faith. The change in management of the organization meant a complete change in the spirit, policy, and methods of administration. Brethren who had served with Bro. Russell and who occupied positions of trust and responsibility were dismissed for no reason other than their stand in defence of principles of truth, love, justice, and righteousness and the life-work and ministry of Bro. Russell.

Brethren all over the world were called upon to answer questions involving truth and the liberty of the people of God. These friends, who faced similar tests of loyalty to Christ Jesus their head, saw advantages in cooperating among themselves. Through the efforts of these small groups of Associated Bible Students, the Pastoral Bible Institute came into existence in 1918.

The Associated Bible Students are congregational. That is, individual Bible classes are independent, self-governing bodies, while maintaining fellowship with other like congregations. Their ministers are termed elders, but assume no ecclesiastical titles. They recognize as brethren in Christ all who profess faith in his ransom sacrifice and have made a full consecration to God in response to his invitation in Rom. 12:1, 2, and who give evidence thereof in their course of life.

The apostle Paul declares that: ” Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness; that the man of God may be complete, furnished completely unto every good work”—2 Timothy 3:16, 27 ASV.

On this basis the Associated Bible Students do not attempt to build another sect by creating tests of faith. They ask only for complete acceptance of God’s Word and conformance of the life to its teachings. Thus they are one with all who are truly the Lord’s. They have formulated no creed as a condition for fellowship, their position being that expressed in Studies in the Scriptures, Vol. 6, page 241:

“The real need of the church of Christ is still more liberty—until each individual member shall stand free and independent of all human bonds, creeds, confessions, etc. With each individual Christian standing fast in the liberty wherewith he was made free by the Lord (Gal. 5:1; John 8:32), and each individual Christian united in loyalty to the Lord and to his word, very quickly the original unity which the Scriptures inculcated would be discerned, and all true children of God, all members of the New Creation, would find themselves drawn to each other member similarly free, and bound each to the other by the cords of love far more strongly that are men bound in earthly systems and societies. The love of Christ constraineth us”—[holds us together—Young’s Analytical Concordance] (2 Cor. 5:14).

One other passage from the pen of Pastor Russell on this matter:

“. . . the wisdom that cometh from above . . . entreats and exhorts for unity only in the Lord and along the line of questions positively settled by the Lord in the Scriptures—which generously leaves each with full liberty to act and to judge on all questions not positively settled by the Scriptures. We urge that all of the Lord’s dear flock copy the wisdom of the apostle in this matter (Zion’s Watch Tower).

The most concise summary of what Associated Bible Students understand the holy Scriptures to teach is that which from 1895 was published in every issue of the Watch Tower and can be found also in every issue of THE HERALD—currently on the inside cover of the wrapper—under the heading To Us The Scriptures Clearly Teach.

A New Creature

The Scriptures are clear. It is a new creature that counts. To be a new creature is everything. Membership in Christ is everything. However, getting into Christ is an individual matter and is not effected by any device, institute, or organization that we as the Lord’s people may form. We are accepted into Christ by a personal knowledge of God and by hearing the call from him to surrender all to him. This is the only way of becoming enrolled as a member of Christ’s church.

Membership in the Institute

Membership in our Institute is intended to preserve in the hands of those who are contributors the right of deciding how their funds shall be used. Membership implies no subscribing to a specified belief. and no one in becoming a member is in any sense of the word joining a church.

Anyone contributing five dollars is eligible for membership, entitling him to a vote in the management of the Institute’s efforts, its business meetings, elections, etc. This procedure was followed to prevent any individual from controlling the Institute’s elections.

We have not pursued a course designed to build a movement or attract a following. We feel certain that the end of the age is at hand and that the true saints are few—one here and one there. Any so convinced, who think to create a great organization composed of true footstep followers of Christ would surely be disappointed.

Nor do we propose a great work among men. As we have pointed out in THE HERALD the church in the flesh has never been authorized to do a great work of conversion or reformation that would affect either the masses of the world or the multitudes of professing Christians. On the contrary, we were only to feed his sheep (John 21:17) and to teach or make disciples (not converts) of all nations (Matt. 28:19, 20).

When asked about the Scripturalness of such a business arrangement for a service amongst the churches our reply is simple. We know nothing in the Scriptures forbidding such an organization. The Lord’s people are exhorted to use the spirit of a sound mind in all things, and to do whatsoever they do to the glory of God. The Apostle assures us that “the end of the commandment is [love]” (1 Tim. 1:5) and that “Love worketh no ill to his neighbor” (Rom. 13:10).

The preaching of the Gospel is a ministry of love. Any device that encourages such holy service in harmony with the principles of justice and love is to be lauded and not condemned.

Admittedly, we do not read of a corporation being authorized in the early Church, nor for the Church subsequently; but neither do we read of Jesus’ contemporaries riding on airplanes or using telephones or television. Who of us would abandon the use of such devices because the early followers did not have them? No one! The human family has increased in size, and civilization has introduced legal devices by which the world’s business is transacted in an orderly fashion. Incorporation is one of those. It is a tool which the Lord’s people may use as freely as they would board a plane. They should feel no guilt that their lot has been made easy while their predecessors were forced to journey hundreds of miles on foot or by boat.

The present work of the church was never intended to be large. The message is only for those who have ears to hear. These are to be gathered out of the world—a “people for his name” (Acts 15:14). The Gospel has never been popular—darkness still hates the light (John 3:19). The great work of the church, as the Scriptures clearly point out, will take place after all the faithful called-out saints of this Gospel age have been glorified. Then they will be together with Christ and compose the kingdom of God. This will occur after Satan is bound and the time for restitution of all things is fully ushered in. Meantime the present work and mission of the church is that of the perfecting of the saints for the future work of service, to develop in herself every grace, to be God’s witness to the world and to prepare to be kings and priests in the next age.

Neglectful Workers

It is obvious that some are seized with the idea that their mission as God’s people is to do a work or engage in a great outward movement. They lose sight of their real work. As humans, we are not suitable in God’s purpose without growth and development in spirituality. If we would follow him we must develop the fruits of the Spirit: virtue, patience, long-suffering, meekness, gentleness, brotherly kindness and love. These qualities personify that complete Christian character which will be qualified to undertake the work or mission of the coming age, that of instructing and uplifting all humanity. Men offer ecclesiastical activity as proof of divine sanction. Such evidence is turned by the Word of God into the occasion of their own condemnation. Jesus foretells how some will ultimately come to him in that day, claiming the right of entering into the inheritance of the saints on the basis of their activities. Have we not done wonderful works? (See Matt. 7:22 ff.) Jesus declares that their wonderful works will receive no recognition, inasmuch as they had neglected the work of grace, the work of the Spirit in the heart, the work of producing a character like his own. Only this will constitute a person fit for membership with Christ in the kingdom and fit to share its responsibilities and honors with him.

Our Purposes

In keeping with this Scriptural teaching the Pastoral Bible Institute was formed. Looking over history, it should be apparent that our purposes have been those stated:

• To be spiritually helpful to scattered friends in various parts of the world.
• To encourage and assist them in edifying and building up others of the Lord’s people in spiritual things.
• To encourage the friends to maintain a state of spiritual poise and balance (which condition is scripturally recognized as the peace of God) amidst present perplexities and confusion.
• To testify to God’s truths and minister the Good News to the extent which God allows during our lives.
• To preserve these principles we present pure, simple teachings of Christ and the apostles, and to uphold Bible truths in general.

A New Commandment I Give Unto You

The major tool of our ministry is the bi-monthly journey, The Herald of Christ’s Kingdom. We also distribute the divine message by means of booklets, leaflets, etc. We also assist capable brethren to travel, ministering the word of grace to large or small groups of friends (including isolated individuals) who desire and request such service. The Lord has blessed these activities. Finally, we communicate with brethren around the world, many of whom tell of their pain and heartaches and of the grace of the Lord that has so marvelously sustained and kept them through their experiences. Some write of their appreciation of the truth, the knowledge of the Lord, the knowledge of the principles of truth and righteousness, and that this knowledge is truly their shield and buckler at the present time.

Some Walk Not With Us

Quite obviously there are other brethren who are not associated in the ministry of the Institute. We have no quarrel with these. Furthermore we exercise the spirit of Jesus, praying that the Lord of the Harvest send forth more laborers into the vineyard (Matt. 9:38). We therefore refrain from controversial exchanges with anyone who desires to pursue other lines of Bible interpretation and service. The work at hand is not our work, but the Lord’s. We urge all so engaged to reflect our Master’s spirit as expressed in Mark 9:39, 40.

Those who accept Jesus’ commission to his church have no time for strife. Our hands are to be filled with carrying out his commission. The Apostle Paul said, . . . “let all things be done unto edifying” (1 Cor. 14:26). The spiritual interests of the Lord’s people deserve first consideration. Spirituality, demonstration of the Lord’s spirit of love, forbearance, and tolerance in our lives is sorely needed. “A new commandment I give unto you, that ye love one another as I have loved you” (John 13:34). Let us join St. Paul in his study of this subject, in his analysis of love—that it is kind, does not seek her own interests, is not easily provoked, bears all things, endures all things, and never fails.

The love of Christ and of God is central to the character of the Son of God. All who would become joint-heirs with Jesus must possess this love before they can share in the riches and glory of the kingdom of heaven. They they will redound unto the glories of their Lord and Master and our Heavenly Father.

Bible Students view of the Trinity

 

DENYING THE SON OF GOD

PUTS

DARKNESS FOR LIGHT

 

I saw and bare record that this is the Son of God.  John 1:34

 

“Believe not every spirit, but try the spirits, whether they are of God; because many false prophets are gone out into the world. Hereby ye know the Spirit of God: Every spirit that confesseth that Jesus Christ IS COME IN THE FLESH is of God: And every spirit that confesseth NOT that Jesus Christ is come in the flesh is not of God; and this is that spirit of anti-christ, whereof ye have heard that it should come.” “And we have seen and do testify that the FATHER sent the SON to be the Savior of the world. Whoever shall confess that Jesus is the SON of God, God dwelleth in him.”  –  1 John 4:1-3,14,15″

 

  About three-fourths of all the preachers are vehement enemies against the truth of God’s Word on this subject. Because they cannot resist the force of the true Bible teachings, they misrepresent and vilify others who dare to speak out the truth. They classify them under a “cult” designation, warning others to stay away from such, that thus by clerical control, they may hinder good people from hearing and from reading what the Scriptures really have to say. By their fruits ye shall know them, said the Master, and evidently many clergymen must be seriously wrong of heart; else they would not bear these unscriptural fruit’s — unmanly fruits “works of the flesh and of the Devil.” Gal. 5:19-21; 1 John 3:8

     We would not slack our efforts to make known the true character of the God of the Bible, so in contrast with the Satanic god of the creeds. Many have come to know the truth and have been set free from this God dishonoring, third century, dark-age creedal teaching of Papacy fostered upon Christianity. Christians of all faiths, have thrilled to know who their Father and God really is. They have received new life and joy in the Lord through a more correct understanding of His Holy Word. We are encouraged to go on in the narrow way which the Master and the Apostles trod. We would not render personal abuse in retaliation. To do so would be contrary to the Word and Spirit of the Lord. But the creeds and false doctrines, we would continue to smash with all the power granted us, that thus hungering, thirsting souls might be delivered from error into the joyous liberty of the children of God.

 

DENYING THE SON OF GOD

According to trinitarians He is Jehovah God, who sent His Son into the world to die, and He is the Son who sent Himself as God. When He prayed to the Father it was a mockery; for He was the Father “one in person.” When he said, The Father is greater than I, He misrepresented the facts, according to these preachers, evangelists and creed-makers. He spoke of the Cup which the Father had poured for Him, and said He could do nothing of Himself, and that He would return to the Father. He prayed, My God! My God! Why hast Thou forsaken Me? and said to Mary, I have not yet ascended to My Father and your Father, to My God and your God. But these wiser-than-the-Bible teachers contradict Him, and feel like saying, Jesus must have been a Millennial Dawner! But we know better.

     Such teachers make void the Word of God through their traditions. Luke 11:51; Mark 7:9,13; Col. 2:8. In claiming that Jesus is Jehovah God, they really deny that He is the Son of God; for common sense tells everybody that a son receives his life from the father. This is exactly what the Bible tells us respecting Jesus.

 

TRUTHFUL CRITICISMS INVITED

 

     We invite truthful criticisms of our teachings; but our opponents know that to treat us fairly, justly, would be to turn all thinking people to our side the Bible side — the reasonable side. For more than a century, they ignored our presentations, lest people should find out; but as sermons, Studies in the Scriptures, Vol.1-6 (particularly Vol.5) and booklets, radio, television and Internet, now reach millions. They are alarmed for the safety of their musty creeds, and resort to rank falsehoods, misrepresentations and slanders — the weapons of moral cowards, who realize their own weakness.

     They would charge Bible students with disbelieving the doctrine of the Trinity that three ones are one, we would cheerfully admit it, and point them to the fact that the word Trinity is not found in the Bible. And, that the thought of a trinity is not there, except in one passage, which Billy Graham and all scholars of all denominations admit is a forgery of the Seventh Century 1 John 6:7, 8. See Revised Version

     We believe in the Heavenly Father, Jehovah God. We believe in His Son, our Lord Jesus Christ, who left the Heavenly nature, took the human nature, died for our sins, and was afterward highly exalted to the Divine nature. We believe in the holy Spirit, the Spirit of the Truth, the Spirit of God, the Spirit of Christ. Our crime is that we do not believe that the Father, the Son, and the holy Spirit are one in person, equal in power and glory, neither one existing before the others, neither one together in any sense, the Son and neither together in any sense, the Father, really. The Bible says nothing of this kind; and we are glad that our heads are not so illogical as to lead us to deny the Bible and common sense for the sake of being in harmony with creeds or traditions made of men in the Dark Ages. Jesus said, to Paul, “Is it hard for you to kick against the prickly briars?”

THE MAN, CHRIST JESUS

 

     The Bible makes no mystery of who Jesus is; and we would not have been in confusion had we relied solely upon the testimony of Jesus, the Apostles and the Prophets. Our misleading came during the twelve hundred years [in 325 AD especially] when the Bible was ignored, because it was believed that the living bishops were Apostolic and had the plenary powers of the original Apostles. This serious error Jesus emphatically warned against in advance. Rev. 2:2

     The Bible tells of Jesus’ present glorious station, far above angels, partaker of the Divine nature. Phil. 2:8,9; 2 Pet 1:4; 1 John 3:2. But many ignore this, and claim that Jesus is a man in Heaven, completely out of touch with His surroundings; for a man, according to the Bible, is a little lower than angels (Psa. 8:5), whereas the Apostle declares that Jesus, at His resurrection, was exalted far above angels. John 3:6. It tells of Christ “Who (as in the oldest Greek Siniatic MS text — not “God” who) was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” 1 Tim. 3:16. This glorious One, although of a different nature, is the same One who, while on earth, was the Man Christ Jesus, a man of sorrows and acquainted with grief. Isa. 53:3. St. Paul tells us how Jesus left the Heavenly glory, how He humbled Himself to take a bondman’s form — to take the same nature as humanity, which had come into bondage to sin. Phil 2:7,8. He was neither a God man, nor a man God. “That which is born of the flesh IS flesh.”

     The Bible explains how Jesus could be of our race, and yet be holy, harmless, undefiled, separate from sinners. Heb. 7:26. It tells us plainly that Jesus had a human mother, but that His life came not from a human father. Isa. 7:14; Luke 1:35. It is also “blasphemy” to call “Mary, the Mother of God,” Jehovah. Rev. 13:1 And, that therefore He was perfect, and able to be the Ransomer of the race, redeeming us from the penalty that was against Adam and consequently against all his posterity. This was accomplished by giving to God sacrificially a full corresponding (1 Tim 2:5,6 Greek antlutron) price for Adam, whose life was forfeited (John 6:51) [as that substitutionary sacrifice] because of sin. Rom. 5:12-14. Thus the Bible explains that Jesus death is sufficient for Adam’s sin and the sins of the whole world (John 1:29; 1 John 2:2); for the world was not condemned individually, but merely partook of Adam’s condemnation to death — “all in Adam die.” 1 Cor. 15:22; Rom. 5:12-14  See Studies in the Scriptures, Vol.5, The Atonement Between God and Man.

     Whoever thinks of Jesus as being the Father and also the Holy Spirit all one in person must be confronted with nonsensical errors such as these: How did the Universe manage to progress during the period leading up to Jesus birth and on to manhood? How did the affairs of the Universe prosper during Jesus ministry, when He was fully engaged with earthly affairs to the extent of weariness? How did the Universe get along when Jesus died, and until He arose from death?

     Some even go to this absurd length: to wit, that Jesus raised Himself from death; whereas the Apostle declares positively that the Father raised Him from the dead on the third day. Gal. 1:1. How refreshing it is to get out of the fog into the clear statements of God’s Word, which declare (1) To us there is one God, the Father, (2) and one Lord, Jesus Christ! 1 Cor. 8:6. No matter how thin you slice it, one plus two or three in substance or any other form DOES NOT EQUAL ONE.

                                                  BEGINNING OF GOD’S CREATION

     It seems astounding if our opponents have never heard the plain Bible statement that our glorious Redeemer was the First-born (Greek -  prototokos) of all creation (Gk. ktiseos — a created being) (Col. 1: 15), the beginning (Gk. arche) of the creation (Gk. ktiseos) of God. (Rev.3:14) If they have read these simple, plain Bible statements, why do they prefer confusing (Athanasian, Catholic) views of the Dark Ages respecting a Trinity of three persons, yet one person? Some say one God in three persons; others say three Gods in one person, or three essences in the one God. It is a matter of semantics. Both propositions are alike unscriptural and absurd and falsely, in defamation, attribute to Jehovah God, that which does not belong to him. Rev. 17:3; 13:1.

    The “Athanatian creed” declares, “The Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God.” Athanatius, at the Council at Nicea, in 325 AD,  was a violent opponent of learned Arius, whose Scripture arguments that the Father was indeed only the Father and that the Son was indeed only the Created Son, neither coequal nor coexistent, were documented in the Library at Alexandria. He was murdered on his return from Constantinople (Church History, Phillip Schaff, 1910) and the Alexandria, Egypt library was burned in 416 AD — so strong was the Satanic hatred in knowing the true Father and His Son, Jesus Christ. We see such hateful feelings increasing through the coming Church Union.

    “This [Trinitarian view], the (Catholic) church teaches, is the revelation of God’s nature”… “and which she proposes to man [the Trinity] as the FOUNDATION of her whole dogmatic system.” — The Catholic Encylopedia. Protestants vociferously agree with this catholic dogma. It is, therefore, not surprising that in the end time, when the beast and (the image of the Beast) false prophet (Catholic and Protestant in church-union) gain their final power, that the required mark to buy or sell Bible Truth in the Christian realm would be under the restriction of having this TRIUNE “foundation” mark of “6  6  6.”  “It is the number of a man”– the “Man of Sin,” Papacy. It is “the number of his name.” In the Latin, — “Vicarius Filii Dei.”  Rev. 13:16-18. See Studies in the Scriptures, Vol. 2, pps. 267-361. This is the primary doctrine both Protestants and Catholics have mutual agreement with; and in opposition to which many were killed in the Dark Ages.

     Jesus Himself, in His last Message to His Church, declared, “I am the Alpha and the Omega, the beginning and the ending, the first and the last” (Rev. 1: 8, 11) as God, so here, says. Thus He clearly differentiates between Himself and the Father; for the Father had no beginning “From everlasting to everlasting Thou art God.” Psa. 90:2.

     Do our opponents claim that Jesus is God? We agree most heartily, provided the word God is understood in the sense in which the Bible uses it. Throughout the Old Testament the word for God is “elohim” — mighty one. It is applied to Jehovah, the Almighty One; it is also applied to angels and to men whom He sent as His messengers. Thomas exclaimed at his recognition of the risen Christ, “My Lord (kyrios) and the mighty one (ho theos) of me.” According to this view, our Lord Jesus Christ is “a” God. (Diaglott, Greek NT Interlinear, John 1:1). The Bible clearly indicates that He is above all other gods except Jehovah. “I am Jehovah your God…you shall have no other Gods (elohim) before me” (in my place). Exo. 20:1,3.

     In harmony with this we read respecting Messiah and His Kingdom: Thy throne, “0 God, is for ever and ever.” Heb. 1:8 This Scripture is based on Psa. 45:6. The declaration there is, “O God (and simply means O elohim).” The Hebrew text does not say, “the” God; but “O God.” The Hebrew word God, from which this text comes, is the word elohim. Its meaning is “mighty one.”

    We have found, according to Biblical Archeology Review, March, 1978, that there has been much tampering (condemned in Rev. 22:18, 19) with the Greek text. The Review states, “These examples are sufficient to suggest that the removal  of the Tetagrammaton [JHVH - consonants for Jehovah] from the New Testament and its replacement  with the surrogates kyrios [kurios -- Lord] and theos,  (qeos –  God) blurred the original distinction between  the Lord God and Jesus Christ, and in many passages made it impossible to tell what was meant.” –  Professor of Religion and Hebrew, Geo. Howard, University of Georgia. His article continues, “Thus it may be that the removal of the Tetragrammaton [JHVH, Jehovah] contributed significantly to the later Christological and Trinitarian debates.”

     More than that. This is a forced area that has, through instigation, effected alterations of Scripture such as Matt. 28:19 which early first century Christians quote as “baptizing them in my [Christ's] name.” We also quote from Studies in the Scriptures, Vol. 5, pg. 66 footnote: “The Trinitarian translators probably preferred to use the word Lord [LORD] instead of Jehovah, in order that Christians accustomed to use the word Lord as a title for our Savior, Jesus, might in reading the Old Testament, think that he and not the Father, Jehovah is usually referred to.”

     “Christ’s rulership or throne as a “mighty one” is “to the age” (Heb. 1:8, Diaglott) or “olam” (to a completion) in Hebrew to the completion of limited rulership of earth and not forever. I Cor. 15:24. The Apostle applies these words distinctly to Jesus, but does not say this proves that Jesus was His own Father, nor does he ignore the Almighty God, of whom are all things. On the contrary, the context tells us explicitly that the Father, who always was, above all, as a reward exalted His Son to his (Jesus’) glorious Kingship and Headship, declaring that even “the angels” of Heaven should worship Him. Heb. 1:5-8;Phil. 2:9

 

GOD? OR SON OF GOD

 

     One very simple statement confuses some needlessly. It reads, “I and My Father are one.” John 10:30. It does not say one person. By the context it can be easily seen, it refers to the oneness of spirit, or harmony, between the Father and the Son; and this oneness is explained by our Lord, assuring us that He came not to do His own will, but the will of the Father, since He accepted the Father’s will in everything. He and the Father were always one in purpose. Jesus prayed for the Church, saying, I pray for them that Thou hast given Me, that they all may be one in Us, even as Thou, Father, and I are one. (John 17:9, 20-24) Surely no one would claim that Jesus expected His Church to become one person! And it is equally absurd to think that He and the Father are one person.

     A probable basis for the erroneous conclusion that Jesus was Jehovah God is the remark made in John 10:33 by the Jews. “The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.” Going back to the beginning of the lesson, let us consider the whole matter. Beginning with John 10:30 we read, “I and my Father are one. ³¹Then the Jews took up stones again to stone him [to death]. ³²Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? ³³The Jews answered him, saying, For a good work we stone thee not; but for BLASPHEMY; and because that thou, being A MAN, makest THYSELF God.”

     There was no reason for the translators to capitalize the word “God” in this text, the Jews recognized that he was not God but that his claim was coming too close to the heavenly “living God.” (Matthew 26:63) The word for god in the Greek text is theos. It is equivalent to the Hebrew word “elohim” meaning a god (small g) and is without the article “ho” as in the Greek. “ho theos” meaning “the God” or Jehovah. (As to why the word “Lord” was used as a smokescreen, non definitive, between the Father and Son in the translations, see comment from Studies in the Scriptures, Vol. 5, p.66 footnote) Therefore, the Jews knew Jesus was not making the claim that he was God but they recognized the fact that his claim was that he was the SON of “God,” because it was Jehovah who was “the God” and NOT Jesus.

     ³⁴ “Jesus answered them, Is it not written in your law, I said, Ye are gods?” ³⁵ This is in the Plural form — more than one. It is a reference to the large body of Christian followers who would become gods – Elohim, mighty ones.] If he called them gods, unto whom the word of God came, and the scripture cannot be broken; ³⁶Say ye of him, whom the Father hath sanctified, and sent into the world,  Thou blasphemest; because I said, I am the Son of God?” Note, Jesus never, never in all he said, CLAIMED to be his Father, Jehovah. In view of what was said concerning him, he made the very plain statement that he was what Peter said, “The SON of God.”  ³⁷ “If I do not the works of my Father, believe me not. ³⁸But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.” – not literally because he was not the Father; but in the unity of oneness by the power of God, the Holy Spirit, by which those works were done.

     Let us consider the response of the High Priest at his trial. Who did he recognize that Jesus claimed to be? Matthew 26:63 “But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the SON of God. ⁶⁴Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. ⁶⁵Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. ⁶⁶What think ye? They answered and said, He is guilty of death.” Caiaphas, the High Priest, knew what Jesus’ claim was: There was no mistaken identity that he was considered God, himself. He knew that the true claim was that he was the Son of God – contrary to the acting of Anthony Quinn who as representing the High Priest raged, “He said that he is God.”

    Concerning the statement of our Lord, “Before Abraham was, I am,” (John 8:58), it should be noted that the Trinitarian’s reference back to Exo. 4:14 where the expression I AM is used. It should be clearly noted that this is “a descriptive term” but is not mentioned by God as being His NAME. He clearly states, verse 15 “Thus shall you say unto the children of Israel, Jehovah God of your fathers, the God of Abraham, of Isaac and of Jacob, hath sent me unto you: this is MY NAME forever.” It is repeated in verse 16. God’s name is mentioned more than 700 times in the Old Testament and has almost been entirely obliterated there. When Jesus said, “Before Abraham was, I am,” he clearly meant, and it was in simple plain statement,  “I have continued in existence from long, long before Abraham was ever born.” He was not saying he was Jehovah.

    Because Jesus was thus the Father’s representative, in the only sense that men could see the invisible Jehovah, He answered Philip on one occasion, He that hath seen Me hath seen the Father. John 14:9 Thus the President’s secretary would say to a caller, I represent the President.

 

“IN THE BEGINNING WAS THE LOGOS”

 

     Matthew’s and Luke’s Gospels make very plain how the glorious Son of God was made flesh, yet not a partaker of human sin. So, St. John’s Gospel provides us with information still further back, pointing out and explaining clearly the glorious prehuman nature of the Son of God. The translation, however, is slightly defective, and hides from the English reader the full import of the opening verses which, literally translated, reads:

    “In the beginning was the Logos, and the Logos was with the God, and the Logos was “a” god. The same was in the beginning with “the” God.” By Him were all things made, and without Him was not one thing made… And the Logos was made flesh and dwelt among us; and we behold His glory, the glory of an Only Begotten of the Father, full of grace and truth. John 1: 1-3, 14

     The beautiful simplicity of this account is wonderful. The beginning it mentions was not that of Jehovah’s existence, which the Bible declares was “without beginning.” The word refers to the beginning of creation, and immediately introduces us to the great Logos, “the Beginning of the creation of God.” (Rev. 3:14) While the name Logos may be not improperly translated Word, it has a much fuller significance; namely, representative, messenger, mouthpiece.

     Jehovah’s entire Message has been, and will be, given to angels and to men through the great Logos. He was the Alpha, the first; the Father created none before Him. He is the Omega, the last; the Father has directly created none like Him. (Rev. 1:8 –The Keys of Revelation, p.11-13) This explains simply, satisfactorily, that all subsequent creations, while executed by Jehovah’s Power, were worked out by His great Son, the Logos. By Him were all things made that were made. Jesus was not the Creator.

     When the time came for the outworking of the great Divine Plan for human salvation, and, incidentally, the showing forth of God s Justice, Wisdom, Love and Power, the offer properly came first to the Logos. Heb. 1:5  The proposition to be man’s Redeemer carried with it a great blessing, as St. Paul explains. (Heb. 12:2; Col. 1:1 This exaltation to God’s right hand, far above all other creatures, was an advance step. Although originally higher than all the others, the Logos was not so far above them.

     It was God’s purpose to have a New Creation; and the Logos, through the redemptive Plan, was to be the first and chiefest on that highest plane the Divine nature. During this Gospel Age, God has been calling and accepting the honest seekers, lovers of righteousness, haters of iniquity to be associates with Jesus in the Kingdom and participants with Him in the highest nature of all, the Divine. So, St. Peter declares, God hath given unto us, (the truly consecrated, the Church) exceeding great and precious promises, that by these we might become partakers of the Divine nature. 2Pet. 1:4; Heb. 2:10

 

CULT ACCUSATIONS

SATAN, ACCUSER OF THE BRETHREN

 

     “The Accuser of the brethren is cast down which accused them before our God day and night.” Rev. 12:10  Satan’s binding is completely future, when he shall be cast into the  pit for the greater portion of the kingdom age, yet this Scripture declares that the personality of Satan  can be found in those who name the name of Christ — well meaning, but deluded brethren –persecutors of the Saints. Many have been put to death by those,  his instruments,  having the belief that “whosoever killeth you will think that he doeth God a service,” as was done in support of  of the “Trinity creed”,  during  the “dark ages,” — from the time of days of Arius forward. The days of persecution are not yet past. John 16:1

     ” ‘The Devil’ ” comes from the Greek diablos, signifying one who misrepresents, hence a slanderer, and accuser (of the brethren – Rev. 12:10. ‘Satan,’ as a title, means one who is an open and unabashed opposing spirit; that is an adversary, an opponent, a resister (Zech. 3:1).” 1 The Keys of Revelation, 1993, by Frank Shallieu

      Is it right, is it Christian, is it true, is it manly, to charge our teachings with denying that Jesus is the Son of God? What object could there be in so doing except to keep the Lord’s hungry sheep away from the green pastures of Divine Truth? Well do our traducers know that they have nothing Biblical, sane or sensible to give instead. The very bitterness manifested by ministers against us is being used of the Lord to arouse investigation amongst those who are truly His people. If our reputation must be thus assassinated in order that the true sheep may hear the Master’s voice, we shall acquiesce as joyfully as possible, remembering that it will be difficult for them to say bitterer or untruer things of us than they said of our Master.

     The crime is the same that incited the Pharisees against Jesus and the Apostles. They were angry that they taught the people. Luke 19:47;  Psa.2:1 Preachers who do not believe in eternal torment any more than we do are angry that we are informing the people; for they fear that the people will justly think that their ministers deal dishonestly, receiving wages for keeping them in darkness. The time has come when all who are for the right, the Truth, for light, should manifest themselves. We have  letters from ministers, fearful to come out boldly. I am sorry for these. The Lord exhorts, Be thou very courageous. He “that hath a dream (an imagination), let them tell the dream (if he has nothing better to tell); but he that hath My Word, let him speak my Word (fearlessly) faithfully.” Jer. 23:28

A SOMBER WARNING

 

     A somber warning about “Church Union,” (the foundation of which is the Trinity). Such  “union” was manifest by the “Justification Document” in signing between Pope John Paul II of  the Catholic and of Lutheran churches on October 31, 1999. It was 482 years exactly to the day, when Luther’s “Reformation” began (1517) and, now, Rome agrees purposefully  to “lay the ax to” that starting  time to begin to end that Reformation, sweeping aside all Rome’s past muderous acts. Rev.18:24

     We conclude with these remarks from our Parochiaid Vs. Freedom — Church and State (1999): “So popular will Federated ["United"] Christianity become, that to even criticize it will be a “crime” worthy of crucifixion in some form – socially, financially, if not [literally to kill, Rev. 13:15] physically. Politicians will quickly realize that their bread is buttered [supported] on that side, and be ready to enact legislation of any kind desired by the Federation [Church Union]. Mamon-worship will take on new forms temporarily, but power will soon debauch the unregenerate mass and drive out the regenerate faithful who may temporarily be misled by the great “Union” movement “in the name of Christ,” but without his Spirit and authority.” [Anarchy would soon follow]. ZWT Journal, January 1, 1906, Reprint p. 3697,  Charles T. Russell, Editor.

     As our knowledge of God and of His glorious Son, and our true understanding of the Holy Spirit, becomes clearer, we can the better worship God. Because, the eyes of our understanding are opening wider and wider, we shall comprehend with all saints the lengths and breadths, the heights and depths, and know the love of God — whom to know aright implies fitness for life everlasting. Eph. 3:17-19.                                                                                                                  Updated: April, 2003

 

Royal Oak, Michigan

December 12, 1999  

(Based in part on study lesson, HG3 p.41).

E-mail: mailto:zions.tower.ofthemorning@juno.com

BIBLE STUDENTS: WHO ARE THEY? WHERE DID THEY COME FROM?

 

Preface to Bible Student History

But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.—1Pe 3:15

Who are you? What church do you attend? To what denomination do you belong? When these questions are asked they are not easy to answer. Bible Students are not easy to categorize.

When Alex Halley wrote his classical Roots and that became a television sensation, it started a trend of looking for one’s historical origins. Since this issue completes 75 years of publishing THE HERALD, it seems appropriate to do the same.

The Bible Student movement began about a hundred twenty years ago with the activity of Charles Taze Russell. Understanding the unique religious atmosphere of that time is essential to comprehending the whys and wherefores of a new movement.

This supplement to the Diamond Anniversary of THE HERALD will attempt to address this issue—placing the Bible Student movement in its historical context, both the broad scale setting of the entire Christian church and the narrower focus of the second advent movement.

Our regular feature, a verse by verse Bible Study, leads off this section. Entitled In the Beginning, it traces the very inception of the Christian church as it looks at each verse in the first chapter of Acts.

In Contending for the Faith we will note how controversy has always been an integral part of church history. Without question, the Bible can be a difficult book to understand. Sincere Christians have debated and fought mightily in their search for an accurate interpretation. They have not always agreed. Four of these great disputes are chronicled in this article—the nature of God, the authority of the priesthood, justification by faith, and the question of election and free grace.

Philosophy and religion have walked side by side. Man’s political struggle for justice has paralleled and interacted with his search for a more equitable religion. Tracing this tendency, particularly as it set the scene for religion in the close of the last century, is the object of the article The Decline of Faith.

More directly impacting the Bible Student movement was the interest in the second advent in the middle of the nineteenth century, centering around the activities of William Miller, anticipating the return of Jesus Christ in 1844. The relationship between the Miller movement and that of the Bible Students is chronicled in the article The Midnight Cry.

Zeroing in on the origins of the Bible Students are two articles. A New Wine Bottle deals with the birth pangs that accompanied the establishment of the new movement, while In The Time of Harvest takes a broader view of the entire ministry of Pastor Russell.

The Bible Student movement was revolutionary in its time. It was made the more so by the benign and benevolent leadership of Pastor Russell. The marked contrast between his leadership and the strong, dictatorial policies of his successor, Joseph Rutherford, was a cause of much confusion and dismay. Seeking peace and direction from the bewildering conditions, the Bible Students began to splinter into various groupings. One of these was the Pastoral Bible Institute, publisher of this journal. The origins of this group are traced in the article The Pastoral Bible Institute.

The past is merely prologue. Where do we go from here? How we build upon our origins is largely up to us. In the closing article of this series, the author looks at the future and seeks to chart a direction for the Christian to follow.

As in the regular issues of the magazine, we are including a Question Box feature. Customarily Bible Students call themselves truth people or speak about being in the truth. To many this sounds egotistical. This question is discussed in this column.

With this preview we submit the following articles for your consideration, and invite your comments.

In The Beginning

A Bible Study

’And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.’—Acts 2:42

A verse by verse study in Ac 1

THERE are many beginnings in the Bible. First, there is God who has no beginning. Then there is the beginning of his creative work in the forming of the Logos. (Re 3:14 Joh 1:1) There is also the beginning of his work with planet earth in Ge 1:1. But in the book of Acts we find another beginning, the beginning of the Christian church.

Those were confusing days. Memories were varied. There was elation at Jesus’ triumphal entry into Jerusalem. Then there was perplexity when at the Last Supper he told them again of his imminent death. Finally there was the despair with his arrest, trial, and crucifixion.

Despondency gave way to joy with news of his resurrection; but joy was mixed with bewilderment, for their Master was not the same. He now appeared in locked rooms, seemingly coming right through the wall. He disappeared just as mysteriously. Those were confusing days.

——————————————————————

MANUSCRIPTS…

The basis for today’s Bible. Of over 3000 extant, the following are judged the most important.

Sinaitic —Fourth century; complete New Testament.

Alexandrian —Early fifth century; most New Testament

Vatican 1209 —Fourth century; Matthew to Heb 9:14.

Ephraemi —Late fourth century; Fragments of Septuagint and of the New Testament.

Regius 62 —Eighth century; most of the Gospels.

Papyrus P45 —Third century; fragments of Gospels and Acts.

Papyrus P46 —circa 200, most of Pauline Epistles.

Papyrus P47 —Third century, middle third of Revelation

Papyrus P52 —ca. 125, Joh 8:31-33, 37, 38

Papyrus P66 —ca. 200; most of John

Papyrus P75 —Third century, most of Luke & John

——————————————————————

The Book of Acts

Verses 1 and 2

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Spirit had given commandments unto the apostles whom he had chosen:

Theophilus is mentioned only here and in the opening verse of the Gospel of Luke, which indicates that Luke is also the author of Acts. While Theophilus was undoubtedly a real person, the meaning of his name, lover of God, is an appropriate title for all for whom the book was written.

The title, Acts of the Apostles, is somewhat vague and misleading, for it details the acts of very few of the apostles—Peter and Paul being the main characters in the book. Some authorities have named it, The Acts of the Holy Spirit or, relating it to the Gospel of Luke, The Acts of Jesus Christ after his Resurrection.

Post-Resurrection Appearances

Verse 3 to 5

To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

It is sad to note that in three and a half years of intense ministry Jesus, a perfect man with the most wonderful message of all time, had garnered a following of only about 500 interested people. (1Co 15:6) Though these felt deserted at his death, they were not, for he appeared miraculously to them eleven times.

The object of these appearances and the mysterious ways in which they occurred was, as Luke rightly puts it, to give them many infallible proofs that he had indeed risen from the dead. While the gospel records give few details of any conversations, we are here informed that Jesus’ message remained constant: speaking of the things pertaining to the kingdom of God.

Now, as with Moses of old when he ascended Mt. Sinai, they were to be given a lesson in patience. They were not to leave Jerusalem but wait for the next event: the promise of the Father. As his first advent was marked with the baptism of John, so his new presence with them always… to the end of the age (Mt 28:20) would be marked with the baptism of the holy Spirit. This was the baptism of which John the Baptist prophesied: ‘I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire’.( Mt 3:11 NIV)

When Will the Kingdom Come?

Verses 6 to 8

When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

It was only natural that the disciples should ask the uppermost question in their minds—When? When would the kingdom of which Jesus had taught them so much be established? Not having yet been enlightened by the holy Spirit, they still had visions of grandeur and the establishment of an earthly kingdom to replace Rome and put Israel back into power.

The answer Jesus gave differed somewhat from an earlier statement recorded in Mr 13:32: ‘But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.’

This time Jesus omits the words neither the Son, possibly because as a spirit being he now possessed knowledge he had not been given earlier. In any event it is obvious that the statement in Mark did not mean that the Son was never to know, for he would obviously know at the time of his return.

He further dispels their misconceptions by stating that instead of reigning they would merely be his witnesses throughout all the earth. The word order he here uses is no coincidence: (1) in Jerusalem and (2) in all Judea and (3) in Samaria and (4) unto the uttermost parts of the earth.

The first public witness message of the new church was indeed in Jerusalem, on the day of Pentecost. From there their message spread naturally to the environs of the city—Judea. Ensuing persecutions of the new religion forced the followers to flee to the neighboring area of Samaria, (see Ac 8:1-5) where Philip was sent to preach to them. Then, in an unusual sidelight, Philip is called away to Gaza where he meets and converts the Ethiopian eunuch. (Ac 8:27-39) Ethiopia (Sheba of the Old Testament) is called by Jesus the uttermost parts of the earth. (see Mt 12:42 Lu 11:31)

The Ascension

Veres 9 to 11

And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven..

One last time their Master was in their midst. Now, just as they were finally becoming accustomed to his unusual comings and goings, there is yet another surprise. Instead of disappearing into thin air, he visibly ascends into the heavens; and they are confronted by angels appearing in the guise of two men.

The angels inform them that this is yet a new development. Their Lord would return, but they are given no clue as to how long or where it would be. At first they undoubtedly surmised that it would be in a few days as it had been during the past few weeks. Then time lengthened and he still did not reappear. Some sixty years later the finishing touches are put on the Bible by the Apostle John with these concluding words, ‘Even so, come, Lord Jesus.’

In like manner—few words in the Bible have been open to a wider range of interpretation than these. Many theologians are of the opinion this means that as Jesus disappeared in a visible form, so he would return visibly. This, however, stretches the meaning of the Greek word tropos, here translated manner.

Translated in a variety of ways, the word comes from a root meaning a turning or revolution. The word is used as an adverb modifying the method of coming and not as an adjective modifying the form in which he would return. Therefore the like manner of his return apparently refers to the quiet manner of his departure—unnoticed by the world at large, but seen only by his most intimate followers who were watching for it. Just as a cloud hid him from the disciples, so his return in or on a cloud indicates that his second advent is also invisible.

Days of Waiting

Verses 12 to 14

Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey. And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.

Now they were to have their test of patience. True to their Lord’s command, they abode in Jerusalem, waiting for the fulfillment of the promised gift of the spirit. Since Jesus was resurrected on a Sunday morning and was in their midst for the 40 days prior to his ascension, (Ac 1:3) that event must have taken place on a Friday. We may assume that his ascension was late in the day, for the journey back to Jerusalem is given as a sabbath day’s journey.

One of the sabbath prohibitions dealt with travel. Originally the devout Jew was to stay near enough to the Tabernacle so that he could worship on that day.’ See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day’.( Ex 16:29)

Orthodox Jewry reckoned this distance as being the space between the Tabernacle and the camp of Israel—2,000 cubits, about 1,000 yards—based on Jos 3:4: ‘Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore’..( Jos 3:4)

The occupation of the disciples (the eleven apostles plus some 109 others) during those anxious days was prayer and supplication. How they must have identified with Daniel of old who, while waiting, spent his days and nights in earnest prayer. (Da 9:3-19)

The Death of Judas Iscariot

Verses 15 to 19

And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty) Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. For he was numbered with us, and had obtained part of this ministry. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.

Ever impetuous, it was Peter whose impatience brought him to the well-meaning but incorrect act of suggesting that perhaps the Lord was waiting for them to fill the vacancy in the apostolic body caused by the suicide of Judas.

Peter suggested choosing a replacement for Judas based, first of all, on the fact that he had been numbered with them in their ministry.

Anatomy of a Mistake

Verse 20

For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.

Credit must be given to the small group for their studiousness in seeking the Lord’s will in those days of uncertainty. As they meditated and studied they noted the following words: ‘Set thou a wicked man over him: and let Satan stand at his right hand. When he shall be judged, let him be condemned: and let his prayer become sin. Let his days be few; and let another take his office’.( Ps 109:6- Applying this wicked man to Judas Iscariot, Peter saw sound direction in his replacement—let another take his office.

Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection (vs. 21, 22).

Guidelines for the selection of this new apostle were set up. He must be one who had both witnessed Jesus’ death and resurrection and been a disciple all the time that Jesus went in and out among them. Establishing these criteria they proceeded with the selection process.

And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias (vs. 23).

The Lord was not to be left out of the selection process. In a procedure reminiscent of that by which the Lord’s goat was selected on their Day of Atonement, (Le 16: they would narrow the choice down to two and leave the final decision to the Lord by the casting of lots.

This method of seeking the divine will may have had its origin in the ancient Hebrew custom of seeking the Lord through the Urim and Thummim, (Ex 28:30) which were supposedly two gems, one for yes and one for no, one of which would glow when exposed before the Shekinah light, giving direction from Jehovah.

Little is known of either Matthias or Joseph Barsabas. The latter may be one of the disciples sent to accompany Paul and Barnabas with the edict of the Council of Jerusalem. (Ac 15:22)

In any case their error was not in omitting the Lord from the selection process but in narrowing the Lord’s choices down to two of their own choosing and in rushing the timing of the Lord’s decision. Eventually, as time has shown, God did make his choice known—and it was neither Matthias nor Barsabas but Saul of Tarsus, whom we know so well as Paul.

And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles (vs. 24-26).

The rest is history. The lots were taken. Incorrectly assuming them to indicate the Lord’s will, they chose Matthias as the replacement for Judas. No great harm came, for both Matthias and Barsabas evidently acquitted themselves well in the Christian ministry. Being well intentioned, the Lord apparently accepted their desire to please him in the place of their wrong conclusions. How blessed we are that he does the same in our often bumbling ef