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| Author | Topic: B. W. Keith |
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Ruth Monroe (Moderator) |
posted 5/28/01 4:48 PM
As discussed in multiple posts at this website, B. W. Keith was the Herald of the Morning contributor who first pointed out, to Nelson Barbour, Benjamin Wilson's unique translation of the greek word "parousia" in Wilson's Emphatic Diaglott. When C T Russell split from Nelson Barbor and the Herald, to start Zion's Watch Tower, B. W. Keith sided with CTR, and became a "regular contributor" to ZWT. |
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Ruth Monroe (Moderator) |
posted 5/28/01 5:00 PM
This is the first article in Zion's Watch Tower which had Keith's "signature". It is from the September 1879 issue.
The afflictions of the gospel can not be endured without the consolations of the gospel. Paul says: "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer; or whether we be comforted, it is for your consolation and salvation." 2 Cor. 1:5,6. And the consolation is only given to those who can see beyond the present, or can understand the nature of the effect to be produced. "For our light affliction, which is but for a moment, worketh out for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal." 2 Cor. 4:16,17.
"Though we be troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body, the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." 2 Cor. 4:8-10. "Understanding that these things are designed to work out for us a far more exceeding and eternal weight of glory, we can rejoice in hope of the glory of God. And not only so, but we can glory in tribulation also, knowing that tribulation worketh patience; and experience, hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Rom. 5:2,5. We can now understand how all things work together for good to them who love God; when they are rightly exercised by the trial of their faith; and can see the force of Peter's exhortation: "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing had happened unto you, but rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad with exceeding joy." 1 Pet. 4:12,13.
"It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." Heb. 2:10. "He was tempted in all points like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Heb. 4:15,16. For consider him that endureth such contradiction of sinners against himself, lest ye be wearied and faint in your minds." Heb. 12:3. "Ye have not yet resisted unto blood, striving against sin; and ye have forgotten the exhortation which speaketh unto you as unto children; my son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him, for whom the Lord loveth, He chasteneth, and scourgeth every son whom He receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons." Heb. 12:4-8. Think of the worthies of the past, who, through faith, subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, waxed valiant in fight, turned to flight the armies of the aliens; women received their dead raised to life again, and others were tortured, not accepting deliverance, that they might obtain a better resurrection; and others had trials of cruel mockings and scourgings, yea, moreover, of bonds and imprisonments. They were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep-skins and goat-skins; being destitute, afflicted, tormented; of whom the world was not worthy. They wandered in deserts and in mountains, and in dens and caves of the earth. And these all, having a good report through faith, received not the promise; God having provided some better thing for us, that they without us should not be made perfect." Heb. 11:33-40. We certainly are not called upon to endure greater trials than those worthies of the past. There hath no temptation or trial taken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able; but will, with the temptation, also make a way of escape, that ye may be able to bear it." 1 Cor. 10:13. "Wherefore, it behooved Him --Christ-- to be made like unto his brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He himself hath suffered, being tempted, He is able to succor --deliver-- them that are tempted." Heb. 2:17,18. All good is estimated in comparison or contrast with evil. Where sin abounded grace did much more abound.
That He might become a faithful High Priest in things pertaining to God, and know how to succor the tempted, it was necessary that he should be made perfect through suffering. If we would share with Him in the Royal Priesthood, we must also be perfected by trials that we may know how to sympathize with humanity. So the body of Christ, coming through the varied experience of six thousand years, will, as the Royal Priesthood, be qualified to meet the necessities of humanity of all ages and nations. It is often asked why God did not make man so that he could not sin, and consequently suffer and die, and pass through such a terribly dark experience? The answer is found in what is said of the church. The blessing which will come to the world through the instrumentality of the kingdom of God will be more fully appreciated, because of the long experience with the kingdom of Satan. Understanding something of the position we are to occupy, and the use of the trials, can we not, by the help of the Spirit, endure as long as an allwise Father, who makes all things work together for good to those who love Him and are the called according to his purpose, sees to be necessary? Jesus, our head, lived as an example for us, that we should walk in his steps. He was persecuted and reviled, and endured such contradiction of sinners against himself; was a man of sorrow and acquainted with grief, and had not where to lay his head. Are we called upon to endure more? When He was reviled, he reviled not again; when He suffered he threatened not, but committed his cause to Him who judges righteously. 1 Pet. 2:23. Blessed are ye when men shall revile you and persecute you, and say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you. Matt. 5:11,12. If ye be reproached for the name of Christ, happy are ye, for the spirit of glory and of God resteth upon you; on their part He is evil spoken of, but on your He is glorified. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy-body in other men's matters. Yet, if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf. For the time has come that judgment --trial-- must begin at the house of God; and if it first begin at us, what shall the end be of them that obey not the gospel of God? Wherefore, let them that suffer according to the will of God, commit the keeping of their souls --lives-- to Him in well doing as unto a faithful creator. 1 Pet. 4:14-19. Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous; not rendering evil for evil, or railing for railing, but contrariwise, blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For it is better, if the will of God be so, that ye suffer for well doing than for evil doing. 1 Pet. 3:8-17.
B. W. K. |
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Ruth Monroe (Moderator) |
posted 5/28/01 7:12 PM
Second B. W. Keith Article in September 1879 ZWT. This B W Keith article also appeared in the September 1879 Zion's Watch Tower. TESTIFIED Paul declares that there is one mediator between God and men-- the man Christ Jesus, "who gave himself a ransom for all, to be testified in due time." 1 Tim. 2:5,6. How few of the Gospel Church are prepared to receive such teaching with any degree of complacency; yet it is a glorious truth, and when rightly understood, is the cause of rejoicing, because of the goodness and love of our Heavenly Father. Opposition to the thought, as it is now understood and advocated by quite a number of Bible students, comes in consequence of a misconception of God's plan for showing his love to the world. It is so hard for us to comprehend and accept new ideas, especially when they are of a religious nature, and directly opposed to all we have been taught and have accepted from our childhood up. To testify is to give testimony for the purpose of communicating to others a knowledge of something not known to them. Jesus Christ gave himself a ransom for all, and it is to be TESTIFIED in due time. That he gave himself, or is a "propitiation for our sins," has been testified to us, "and not for our's only, but for the sins of the whole world" (1 John 2:2), has been made known to comparatively few. "In other ages, it was not made known unto the sons of men as it is now revealed unto His holy apostles and prophets by the Spirit; that the gentiles should be fellow heirs, and of the same body, and partakers of His promise in Christ by the gospel." Eph. 3:5,6. Then why should it be accounted a heresy to teach, that, in a future age, the millennial reign of the kingdom of God--the nations will be taught that Jesus came to manifest God's love to the world? What peculiar sanctity has there been in the few who have had more or less knowledge of truth, more than in the many billions, who have not heard? Paul writes: "I exhort, therefore, that, first of all, supplications, prayers, intercessions and giving of thanks be made for all men--for kings, and for all that are in authority --that we may lead a quiet and peaceable life, in all godliness and honesty; for this is good and acceptable in the sight of God, our Savior, who will have all men to be saved and to come unto the knowledge of the truth." 1 Tim. 2:1-4. "Knowledge of truth is light, and Christ is the true light, to lighten every man --high or low-- that cometh into the world." John 1:9. What would be thought of parents who would educate a part of their children for good positions in the world, and so arrange matters that the rest could not be thus educated, and then punish them for not knowing what they made it impossible for them to learn? Now, this has been and is just the exact condition of the world. A few have had opportunities to gain knowledge of truth, while the large majority have not. In one sense, God is the father of the whole human race, and all must admit that had it been in harmony with his plan, he could have educated every one of them in the past; but the fact that he has not, shows that the due time has not yet come. Is it not reasonable, that a God who is love, and no respecter of persons, and a kind and loving father, should provide for the education of every individual who ever came into the world? "The children ought not to lay up --provide-- for the parents, by the parents for the children." 2 Cor. 12:14. "So far, they have had neither instructors nor fathers in Christ." 1 Cor. 4:15. Yet Jesus says: "It is written in the prophets, and they shall ALL be taught of God. Every man, therefore, that hath heard and learned of the Father, cometh unto me." John 6:45. "And all thy children shall be taught of the Lord, and great shall be the peace of thy children." Is. 54:13; Jer. 31:34. Many will say, But they have all had some idea of God through the works of nature, if nothing more:-- "And as many as have sinned without law, shall also perish without law." Romans 2:12. But it will be noticed that 5:16 says: "In the day when God shall judge the secrets of men, by Jesus Christ, according to my gospel," showing that a knowledge of Christ is necessary. "The devils believe there is one God and tremble." James 2:19. "But there is none other name under heaven given among men whereby we must be saved" (referring to the name of Jesus). John 4:12. "Whosoever shall call upon the name of the Lord shall be saved." "How, then, shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? Faith cometh by hearing, and hearing by the Word of God." Rom. 10:13-17. "And this is life eternal: that they might know thee, the only true God, and Jesus Christ, whom thou hast sent." John 17:3. It seems so difficult to grasp fully the idea that in all past ages God has only been choosing a few to occupy the position of kings and priests --rulers and teachers-- to reign with Christ in the millennial age; yet it is the main line of thought running through the Scriptures, in types and positive statements from Genesis to Revelation. Seeing that it would not be difficult to understand that, while the "few chosen" --the "elect" taken out of the Gentiles (Ethnon--nations), Acts 15:14-- have been receiving their education by giving themselves wholly to studying the Scriptures of truth, "which are able to make wise unto salvation" 1 Tim. 4:15,16; 2 Tim. 2:15; 2 Tim. 3:15;) and were being led into all truth by the spirit of truth, the many have had little or no knowledge of God and Christ. "They were suffered to walk after their own ways." Acts 14:16. "But their opportunity will come afterwards." Acts 15:16,17. Surely the "narrow way" leading to the "royal priesthood" (1 Peter 2:9), is a difficult way, and few have ever found it, and they will in due time receive the "crown," because they have pressed forward along the line toward the mark, for the prize of the high calling of God, in Christ Jesus. Phil. 3:14. "For the joy that was set before them of testifying to the nations that Jesus Christ gave himself a ransom for all. That God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. Jesus says: "I pray not for the world, but for them thou hast given me, that they may all be one. As thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." John 17:9-21. Under the law, when they came to reap their harvest (Lev. 23:10), a sheaf was taken as a wave offering --the first fruits of the harvest-- typifying Christ. 1 Cor. 15:23. Fifty days after, two wave loaves were brought out, the first fruits unto the Lord --v. 17-- a type of the "body" of Christ, chosen and perfected by the Holy Spirit, given at Pentecost. "Of his own will begat he us, with the word of truth, that we should be a kind of first fruits of his creatures." James 1:18. "The first fruits unto God and the Lamb." Rev. 14:4. Then there must be other fruits --other creatures-- to follow. As in the type, after the first fruits were taken out, the field of grain was not destroyed, but harvested. The chaff was thrown away in both cases. "If the first fruits be holy, the lump is also holy." Rom. 11:16. "We who have the first fruits of the Spirit, are waiting for the adoption." Rom. 8:23. "The earnest expectation of the creature (Ktisis-- whole creation) waiteth for the manifestation of the sons of God." Ver. 19; "because the creature itself, also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." Ver. 21. The evidence is abundant, that we are at brink of the time spoken of: "And I will shake all nations, and the desire of all nations shall come." Hag. 2:7; transferring authority from Satan's kingdom, to the kingdom of God. "Then all the kindreds of the nations shall worship before thee." Psa. 22:27. "Then, the wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. And a high way (not a narrow way) shall be there, and a way, it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those; the wayfaring men, though fools, shall not err therein." "And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Isa. 35. B. W. K. |
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Ruth Monroe (Moderator) |
posted 5/28/01 7:23 PM
This B. W. Keith article was published in the November 1879 Zion's Watch Tower: Sons of God. Have we ever fully realized what manner of love the Father hath bestowed upon us, that we should be called the sons of God? While the sons are being perfected, it is not expected that the world will understand it, for it is declared that the world knoweth us not, because it knew him not. But it is expected of the professed "followers of God as dear children" to understand their relationship to the Father, and to receive instruction from him. "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear we shall be like him; for we shall see him as he is." 1 John 3:1,2. "As many as are led by the spirit of God, they are the sons of God." Rom. 8:14. "Begotten sons, waiting for the adoption --full sonship." The relationship to God as sons, was little, if at all understood, prior to the advent of Jesus Christ in the flesh. "Now this I say, that the heir as long as he is a child, differeth nothing from a servant, though he be Lord of all; but is under tutors and governors until the time appointed of the father; even so we, when we were children, were in bondage under the elements of the world; but when the fullness of the time was come, God sent forth his son, made of a woman, made under the law, that we might receive the adoption of sons. And because we are sons, God hath sent forth the spirit of his son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." Gal. 4:1,7. "Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household --family-- of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together, groweth into a holy temple in the Lord; in whom ye are also builded together for a habitation of God through the Spirit." Eph. 2:19,22. We see then that the evidence of sonship, is being led by the Spirit; having the spirit of truth to guide us into all truth, bearing witness with our spirit that we are the children of God; and if children, then heirs; "heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together." Rom. 8:16,17. Jesus said: "If ye love me, ye will keep my words. Greater love hath no man than this, that a man lay down his life for his friends. This is my commandment, that ye love one another, as I have loved you. Ye are my friends, if ye do whatsoever I command ye. Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father, I have made known unto you." John 15:12,15. What an inestimable privilege our Father has conferred upon us, that we should be exalted to the glorious position of sons of God; and to know, even here, what our Lord does; by being taught of him. "Ye have an unction from the Holy One, and ye know all things. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in (him) it." 1 John 2:20,27. We are living in the period of Christ's (Parousia) presence; and consequently near to the time when the sons of God will be glorified; so it comes to us with peculiar force, to heed the injunction of the "disciple whom Jesus loved;" "and now little children, abide in him; that when he shall appear, we may have confidence, and not be ashamed before him at his (Parousia) presence. If ye know that he is righteous, ye know that every one that doeth righteousness, is born (begotten) of him." 1 John 2:28,29. "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption--sonship--whereby we cry, Abba, Father. For unto you it is given, in behalf of Christ, not only to believe on him, but also to suffer for his sake." Phil. 1:29. How it strengthens us to "endure hardness;" and to "press forward;" and to rejoice, "inasmuch as, if we are partakers of Christ's sufferings, when his glory shall be revealed, we may be glad also with exceeding joy." 1 Pet. 4:13. "Though he were a son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him." Heb. 5:8. If with him God will freely give us all things; will we not, as sons, share with him as the author of eternal salvation? "The whole creation waiteth for the manifestation of the sons of God." Rom. 8:19. At present the world knows them not. As God is love, think you he will have anything but a loving family? We are taught to love the brotherhood; as members of one body to be interested in each other. The first, of the fruits of the spirit, is Love. We are also taught, by precept and example, to love our enemies. There remaineth these three: faith, hope and love; but the greatest is love. Do all things without murmurings and disputings; that ye may be blameless and harmless; the sons of God, without rebuke, in the midst of a crooked and perverse generation, among whom ye shine as lights in the world. B. W. K. |
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Ruth Monroe (Moderator) |
posted 5/28/01 7:32 PM
This B. W. Keith article appeared in the January 1880 Zion's Watch Tower: Sanctification. "For this is the will of God, even your sanctification."--1 Thes. 4:3. And thou shalt make holy garments for Aaron thy brother for glory and for beauty. And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, for glory and for beauty. And thou shalt put them upon Aaron thy brother, and his sons with him; and thou shalt anoint them, and shalt consecrate them, and sanctify them, that they may minister unto me in the priest's office. Ex. 28. Sanctify unto me all the first-born; they are mine. The church of first-born (Heb. 12) the body of Christ, is sanctified --called out or separated from the world--through the truth, the word of God, and for a purpose. Christ, praying to the Father, for the church, says: "They are not of the world, even as I am not of the world. Sanctify them through thy truth; thy word is truth." John 17:16,17. And Paul, in his letter to the Eph., 5 chapter; "Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water, by the word that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish." 1 Thess. 5:23 reads: "And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul--life--and body be preserved blameless in the (parousia) presence of our Lord Jesus Christ." Again in 2 Thess. 2:13, we read: "God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth, whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." A sanctified church is composed of sanctified individuals, who are not called for their own sakes alone, but for a glorious purpose in God's plan; and sanctified, not because of their own merit (Gal. 2:6,) but because of their relationship to Christ. Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints...I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that ye come behind in no gift; waiting for the coming --revelation-- of our Lord Jesus Christ; who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to naught things that are; that no flesh should glory in his presence. "But of him are ye in Christ Jesus, who of God is made unto you wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, he that glorieth, let him glory in the Lord. 1 Cor. 1. This complete sanctification in Christ; constitutes the perfection and unity of the church. "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren." Heb. 2:10,11. "For by one offering he hath perfected forever them that are sanctified; whereof the Holy Ghost is also a witness to us." Heb. 10:14,15. And again; God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ our Lord. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment --sentiment." 1 Cor. 1:9,10. This entire sanctification, like all other spiritual blessings, is based upon a knowledge of truth, which can only be obtained by earnest, continual, and prayerful searching; and being led by the spirit into all truth. Thus it can be called a sanctification of the spirit, and belief of the truth. 2 Thess. 2:13. No one can believe the truth, unless he knows the truth. As it is a fact that the scriptures develop or unfold gradually, and thus give light on the whole of the path of the just; and the spirit guides into all truth, then it is necessary to understand present truth. Faith comes by hearing; and hearing by the word of God, (Rom. 10:17) so faith is based upon the word of God. Paul says: "And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified." Acts 20:32. When we learn what is revealed of the glorious position to which the sanctified will be elevated in the future, we can not wonder at the strict requirements given in the scriptures, for those who would attain to that position. They are to be elevated to a higher plane; changed from the image of the earthly--first man; into the image of the heavenly, or second man, the image of God, adopted into the family of God, and become, in the full sense "sons of God." We who have the first fruits of the Spirit, even we ourselves, groan within ourselves, waiting for the adoption --sonship-- to wit, "the redemption of our body-- the body of Christ." Rom. 8:23. "As many as are led by the Spirit of God, they are the sons of God." Rom. 8:14. "Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself, even as he is pure." 1 John 3:2,3. Jesus Christ was sanctified, and sent into the world (Jno. 10:36.) for the good of the human race; and his body or bride are for the same purpose. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies; fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife-- party spirit-- or vain glory, but in lowliness of mind let each esteem others better than themselves. Look not every man on his own things, or interests; but every man also on the interests of others. Let this same mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name, which is above every name; that at the name of Jesus every knee should bow; of those in heaven, and those in earth, and those underneath the earth-- underground ones-- and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Phil. 2:1,10. And if we are the children of God, we are heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be glorified together. No wonder that Paul could say: What shall we say to these things? If God be for us, who can be against us? He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? B. W. K. |
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Ruth Monroe (Moderator) |
posted 5/28/01 7:42 PM
This B. W. Keith article appeared in the February 1880 Zion's Watch Tower: The Song of Moses and the Lamb. Rev. 15. This scene is very evidently laid at the end of the gospel dispensation, as it is when the wrath of God is being completed, by the pouring out of the seven last plagues. Without discussing the merits of different views in regard to the Sea of Glass, as it were; and the condition of those who are said to stand on it; I would call attention briefly, to the song. Some think that by the song of Moses, is meant the song of deliverance, sung by the children of Israel, after crossing the Red Sea, in coming out of Egypt. But notice that the song is as here given. Does it not evidently refer to the harmonious teaching of Moses and Christ, as found in the scriptures; and those who have attained to the condition represented, having learned, they sing to, or teach others? The song, as given in the "Emphatic Diaglott," reads: "Great and wonderful are thy works, O Lord God, the omnipotent! Righteous and true are thy ways, O King of the nations." (Ethnon means nations; not saints, as in the authorized version.) Who shall not fear, O Lord, and glorify thy name since thou alone art bountiful? for all the nations shall come and worship in thy presence; because thy righteous acts were made manifest. The Greek word rendered judgments, in the fourth verse, by King James' translators, is not Krisis nor Krima, which are rightly rendered Judgment; but Di-Kaiomata, properly rendered, righteous acts. It occurs in Rev. 19:8. "The fine linen is, or represents the righteous acts of the saints. The force and beauty of the expression: For his righteous acts are made manifest, is seen, when we remember that the great mass of the gospel church, for centuries have taught, and the majority are teaching that the nations, except a comparatively few individuals, have been "turned into hell," in a condition of hopeless misery, without even having the gospel preached to them, giving them an opportunity to repent, and thus escape the awful doom. Such teaching makes God appear very unrighteous; and has driven the multitudes of those who have heard it away from God; and the Bible. Even if the sentence be eternal death, as many believe, still it has been without a knowledge of truth. But now many have learned, and many more will learn, and teach, the glorious song of Moses and Christ: That all nations shall come and worship in the presence of God; thus manifesting the righteousness of him: "Who so loved the world, that he gave his only begotten Son, that whosoever believeth on him shall not perish, but have everlasting life." Before they can believe they must hear. Rom. 10. The billions who have died in ignorance must be made alive before they can hear; hence God will have all men to be saved made alive, and to come to a knowledge of the truth: For there is one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time. 1 Tim. 2:4,6. B. W. K. |
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Ruth Monroe (Moderator) |
posted 5/28/01 7:51 PM
This B. W. Keith article appeared in the June 1880 Zion's Watch Tower: Casting Away and Receiving. Rom. 11:15. Bible students of the past, as well as those of the present day, have noticed that the dispersion, and ultimate restoration of the Jewish nation--literal Israel--is the subject of considerable portions of both old and new testament prophecies. As prophecy cannot be understood with any great degree of clearness until about the time of its fulfillment; the subject has necessarily been enveloped in a good deal of mystery in the past; and it is still, with those who do not keep pace with the development of prophecy. Various attempts have been made, by those who discard the millennial reign of the kingdom of God, to show that these prophecies would never have a literal, but a mystical fulfillment. Some have taken the position that they were conditional, and that the conditions have not been met; and others affirming that they were all fulfilled at the restoration from the Babylonian captivity. But it will be observed that the prophecies of Haggai and Zachariah were made after that; and those of the new testament, several hundred years after. Jesus, in giving the signs which would precede the complete development of the kingdom of God, says: And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh....For these be the days of vengeance, that all things which are written may be fulfilled. ...For there shall be great distress in the land, and wrath upon this people. And they shall fall by the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles [Ethnon Nations] until the times-- years--of the Gentiles be fulfilled. Luke 21:20-24. This prophecy involves the inference that the times --years-- of the Gentiles, have been foretold, or they could not be fulfilled; that Jerusalem represents the Jews among the nations; and that the treading down will cease, when the times are fulfilled, and the kingdom established-- vs. 31. As has been many times shown, the times of the Gentiles last about thirty-five years from the spring of 1880; and the return of the Jews to Palestine is rapidly becoming an indisputable fact. It is not designed to enter into an exhaustive argument as to the probability of the complete fulfillment of the large class of prophecies in regard to this wonderful people; but to glance at a few passages which state clearly the reason why God has dealt with them as he has; covering a period of hundreds of years; which will explain what has puzzled so many, why their national identity has been preserved. In the 16th of Jer., where their dispersion and ultimate gathering, after they had been recompensed double for their sins, is foretold; the Lord explains how they will be preserved, for the fulfillment of the prophecy, in the 17th verse: For mine eyes are upon all their ways; they are not hid from my face, neither is their iniquity hid from mine eyes. The double, in this connection, gives a positive clue, not only to their dispersion at the 1st Advent, but also to their gathering at the 2d. Advent, and the year when the comforting words of Is. 60:1-2 would begin to be spoken, as has been shown, was fulfilled in 1878. Amos, 9th chapter, speaks of their being sifted among all nations, and of their permanent upbuilding. James, in quoting this prophecy, seems to understand that the rebuilding of the tabernacle of David, which fell after Jesus left their house desolate, would take place at the 2d Advent. There must be a purpose in it all, worthy of an allwise and loving Father, who formed and will carry out the great plan of salvation; and it is stated by Jesus, in part, at least: That the residue of men might seek after the Lord, and all the Gentiles --nations--, upon whom my name is called, saith the Lord who doth all these things--Acts 15:13-18. The work of the gospel age is expressed in the 14th verse:--taking out of the nations a people for his name--the wife of Christ; selecting the kings and priests, to reign with Christ. The kingdom was taken from them, to be given to a people bringing forth the fruits thereof--Matt. 21:43. The same is expressed by Paul: Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fullness--Rom. 11:12. That their fullness will finally embrace the dead as well as the living, is intimated in verse 15: For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? See, also, Ezek. 37, where it is positively stated that the whole house of Israel will be brought up out of their graves, and placed in their own land. Paul says further: For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel, until the fullness of the Gentiles is come in; and so all Israel shall be saved; as it is written, (Ps. 14:7.) There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob; for this is My covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the father's sakes; for the gifts and calling of God are without repentance. (He has promised, and He will perform.) For as ye in times past have not believed--obeyed God, yet have now obtained mercy through their unbelief; even so have these also now not believed--obeyed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all--Rom. 11:25-32. That they will remember and turn unto the Lord, after their restoration, is clearly taught in both old and new testament prophecies. The Hebrew word translated heathen; like the Greek word rendered Gentile, means nation. But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went....And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen nations shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes; for I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then He says He will sprinkle clean water upon them to cleanse them; and give them a new heart; and put his Spirit within them, and cause them to walk in his statutes; then adds: And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. And not only that, but the land which has been so long desolate and unproductive, will return to its former fertility. And I will call for the corn, and will increase it, and lay no famine upon you; and I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen-- Ezek. 36:21 to end of chapter. Read also the 37th chapter. After speaking of the valley of dry bones, which is explained to be the whole house of Israel, to be brought up out of their graves; the prophet is told to take two sticks, and write upon them; and the sticks whereon thou writest shall be in thine hand before their eyes; and say unto them: Thus saith the Lord God: Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them unto their own land; and I will make them one nation in the land, upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two Kingdoms any more at all.... My tabernacle also shall be with them; yea, I will be their God, and they shall be my people; and the heathen shall know that I, the Lord, do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Also the 38 and 39 chapters of Ezek., after speaking of trouble with God-- Russia, after their return, and are dwelling in the mountains of Israel; gives the purpose for which it is all brought about; their own good, and the good of the nations, in clear, positive language. Daniel 12:1, speaks of their deliverance in a time of trouble, such as there never was since there was a nation. Zech. 8 teaches of their return; the building of Jerusalem; and a time of trouble, when every man's hand will be against his neighbor; and closes with a thus saith the Lord. In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him, that of him that is a Jew, saying: We will go with you: for we have heard that God is with you. Zech. 14 tells us of the gathering of the nations against Jerusalem; that the Lord will come with all the saints, and fight against the nations; that He will be King of all the earth; and that the left of the nations which came against Jerusalem, shall even go up from year to year, to worship the King, the Lord of hosts, and to keep the feast of tabernacles. In Ezek. 21, we read of their last king--Zedekiah: And thou, profane, wicked prince of Israel, whose day is come, when iniquity shall have an end; thus saith the Lord God; remove the diadem, and take off the crown....I will overturn, overturn, overturn it; and it shall be no more, until he come whose right it is, and I will give it him--25:28. They were overturned, 1st at the Babylonish captivity, 606 B.C., where their treading down began; 2nd, at the destruction of Jerusalem, A.D. 70; the 3rd time will be the one spoken of in Zech. 14, and right there he will come whose right it is: or will then complete the conquering of the nations; and the kingdoms of this world will become the kingdom of our Lord and his Anointed ones. And so we might quote largely from Is., Jer., Ezek., Amos, Zeph., Zech., and other prophets, showing that the children of Israel will return to their own land. And the united testimony of Prophets and Apostles is that it was designed of the Lord to prove a glorious blessing to themselves and all other nations; bringing them to acknowledge that God is the Lord. And how could it be otherwise? When such a vast amount of prophecy becomes a fact, it will prove the scriptures true; and when they are proved true by fulfillment, it can but be a terrible blow to scepticism and infidelity. Jesus said: I tell you before it come, that, when it is come to pass, ye may believe that I am he--John 13:19. And so the result will be to the nations, when they see so much come to pass; and probably on this account Israel were scattered among all nations. Then it will be true that: The wayfaring men, though fools, shall not err therein--Is. 35:8. The apology for presenting this subject, is, that the return of the Jews, and the time of trouble are becoming apparent facts; and it is believed that the two facts will be the means, in the next 35 years, of the conversion of the 144,000 Jews, and the great multitude of all nations, who will come up out of or after the great tribulation, with their robes washed white in the blood of the Lamb--Rev. 7. B. W. K. |
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Ruth Monroe (Moderator) |
posted 5/28/01 8:04 PM
This B. W. Keith article appeared in the September 1880 Zion's Watch Tower: THE SIN AGAINST THE HOLY SPIRIT. What do you understand to be the sin against the Holy Spirit? is a question frequently asked by Christians and others, of those who are teaching that, that is the only unpardonable sin. It is a question which has puzzled many Christians, and they have had fears lest they would commit it, or were already guilty. Jesus says: All manner of sins and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Spirit shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world (age), neither in the world (age), to come. Matt. 12:31,32. Those who oppose the idea of a future age of probation; say the world to come was mentioned for the sake of emphasis. Why speak of it in connection with this one sin, if no sins shall be forgiven in a future age? The language would certainly be meaningless, were there not two ages, during which the spirit does a work for the human family, making it possible for some to commit the sin which shall never be forgiven, in each. The Spirit is choosing a bride for Christ, during the Gospel age; at the end the marriage is consummated; and during the millennial age, the Spirit and the bride say come. Rev. 22:17. The church as a chaste virgin espoused to Christ--2 Cor. 11:2; is chosen through sanctification of the Spirit and belief of the truth. 2 Thess. 2:13. Jesus says: "If ye love me, keep my commandments, and I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you." "But the Comforter, which is the Holy Spirit, whom the Father will send in my name he shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you. John 14:15,16,17,26. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." John 15-26. 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; for the Spirit searcheth all things, yea, the deep things of God.... So the things of God knoweth no man, but the Spirit of God. 1 Cor. 2:9-11. Again, Jesus says: Nevertheless, I tell you the truth: it is expedient for you that I go away, for if I go not away the Comforter will not come unto you; but if I depart, I will send him unto you. Howbeit when he, the Spirit of truth is come, he will guide you into all truth. John 16:7-13. These passages seem to teach, conclusively, that the Spirit began its work at Pentecost, where the Comforter came, after Jesus went away; consequently does its work in the two ages referred to; also that only those who have been made partakers of; and led, to some extent, at least, into truth, can commit the sin under consideration. Certainly it would seem that no one would claim that the Spirit has done so much for the great mass of the human race, during the gospel age, to say nothing of previous ages. But a question involving a forever, we should expect to find very plainly stated and so we read: "Leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works; and of faith toward God; of the doctrine of baptisms; and of resurrection of the dead; and eternal judgment." (A broader foundation, surely, than most Christians build upon.) "And this will we do if God permit; for it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were partakers of the Holy Ghost, and tasted the good word of God, and the powers of the world to come; if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." Heb. 6:1-6. It is positively certain, that whatever of spiritual truth is received by anybody, it is by the help of the Spirit. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." 1 Cor. 2:14. Paul says further: "Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed; and that no man can say that Jesus is Lord, but by the Holy Ghost." 1 Cor. 12:3. Of course he means that no man can say so understandingly, from a scriptural standpoint. As has already been shown, the purpose for which the Spirit was given, was to lead into truth; the object of truth is to sanctify--set apart for a holy purpose. And this is the class who could sin against the Holy Ghost. This conclusion is confirmed by another scripture, viz.: "If we sin wilfully after that we have received the knowledge of the truth; there remaineth no more sacrifice for sins; but a certain fearful looking for of Judgment and fiery indignation; which shall devour the adversaries. He that despised-- violated-- Moses' law died without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite --unto-- insulted-- the Spirit of Grace. Heb. 10:26-29. Peter says: For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning; for it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb: "The dog is turned to his own vomit again;" and, "The sow that was washed to her wallowing in the mire." 2 Pet. 2:20-22. Or as Paul says: "A fearful looking for of judgment and fiery indignation, which shall devour the adversaries." These passages give us a part of the sorer (worse) punishment; but not all. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father; and this is the promise that he hath promised us, even eternal life. 1 John 2:24,25. But if any "fall away," or count the blood of the covenant, wherewith they were sanctified, an unholy thing, they will not receive the eternal life promised; but the opposite, eternal death: the second death. There is a sin which is unto death; I do not say that ye shall pray for it. 1 Jno. 5:16. It has been shown that the "Gospel by Moses" shadows forth so many good things; which were to come; will it seem surprising if we shall find the unpardonable sin typified also? It may be found that the "jots and tittles of Israelitish history, as well as of the law and prophets, have a meaning, and point to something." The tribe of Levi, chosen to do the work of the tabernacle of the wilderness, represents the gospel church, chosen for the service of the "true tabernacle." The other tribes then must represent the nations to be blessed by the church, in a future age. We find in Num. 16, an account of Korah and others of the tribe of Levi; and a company of men of renown, of the children of Israel, murmuring against God's commands, given through His servant Moses, and a new thing happened to them, different from the common lot of men: "And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods." Is it far-fetched, to claim that this was typical? Is not the "second death," which is the end of those who commit the "sin which is unto death," a different thing from that which happens to others? whether in this age, or in the age to come. They are twice dead, plucked by the root. Jude 12. B. W. K. |
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Ruth Monroe (Moderator) |
posted 5/28/01 11:27 PM
This B. W. Keith article appeared in the August 1880 Zion's Watch Tower: DEAD WITH CHRIST. Growth in knowledge of truth is not only the privilege but also the duty of the Christian; so the education of the saints will not be complete until they have laid off the flesh, and been made like Christ. Then we ought to understand more fully the deep things of God now than at any other time in the past; and so we should comprehend more clearly what it is to suffer with Christ, as well as the glory which is to follow. Suffering with Christ involves more than a simple separation from the world. We must be dead to the world, then we shall not love the world or worldly things. Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances; after the commandments and ordinances of men? Touch not, taste not, handle not the unclean thing. Col. 2:20,22. The conscience must be purged from dead works to serve the living God, (Heb. 9:14). For I through the law am dead to the law, that I might live unto God (Gal. 2:19). It is a faithful saying: "For if we be dead with Him we shall also reign with Him," (2 Tim. 2:11). Yea, doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them as vile refuse that I may win Christ and be found in him; not having mine own righteousness, which is of the law, but that which is through the faith of Christ that I may know him and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto His death; if by any means I may attain unto the resurrection of the dead, (Phil. 3:8,11). Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are always delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh. (2 Cor. 4:10,11.) These passages seem to teach more than a crucifixion of the flesh simply; i.e., an actual giving of ourselves, as did our head, for the purpose of completing the sacrifice for the world; to fill up that which is behind of the sufferings of Christ. He gave His flesh for the life of the world (John 6:51). Hereby perceive we love, because he laid down His life for us, and we ought to lay down our lives for the brethren, [1 Jno. 3:16]. If we are still under the death penalty entailed upon us by Adam, how we can be counted as dead, crucified with Christ, I can not conceive; but if He redeemed us from that penalty, by His death, I can see how we can give ourselves a voluntary sacrifice for the world in Him. He could give Himself because of His own righteousness; His body can do it only by having His righteousness imputed to them. There were two sacrifices for atonement under the law Lev. 16; one for the priesthood or high priest's house, and the other for the people. Jesus, our high priest, gave himself a propitiation for our sins (1 John 2:2) or his house, whose are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end, Heb. 3:6. Then again Christ, our passover is sacrificed for us [the church of the first-born.] 1 Cor. 5:7. Whom God has set forth to be a mercyseat, by his own blood, through the faith; for an exhibition of His righteousness in passing by the sins formerly committed, during the forbearance of God; and for an exhibition of His righteousness at the present time, in order that he may be righteous while justifying him who is the faith of Jesus [Rom. 3:25,26]. [Diaglott.] So faith in Christ, or the law of the Spirit of Life in Christ Jesus hath made us free from the law of sin and death [Rom. 8:2]. If the death of Christ releases us from the Adamic penalty, then why do we die? To complete the sacrifice. Presenting our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service, [Rom. 12]. Dead with him. Not only dead to the world, to the law, to sin, to the flesh, but really dead with Him. Baptized into his death; for if we have been planted together in the likeness of His death, we shall also be in the likeness of his resurrection. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; for he that is dead is freed from sin. Now if we be dead with Him, we believe that we shall also live with Him [Rom. 6]. The completion of the individual sufferings of the head was his laying off the flesh; so with the body. The atonement was for the purpose of cleansing. That Jesus gave himself for the church --the church of the first-born --that they might be partakers with Him in making atonement for the world, seems to be clearly taught in Numbers 8. "Take the Levites from among the children of Israel and cleanse them." "And Aaron shall offer the Levites before the Lord for an offering of the children of Israel, that they may execute the service of the Lord. And the Levites shall lay their hands upon the heads of the bullocks; and thou shalt offer the one for a sin offering and the other for a burnt offering unto the Lord, to make an atonement for the Levites. "Thus shalt thou separate the Levites from among the children of Israel; and the Levites shall be mine. For they are wholly given unto me from among the children of Israel; Instead of the first-born of all the children of Israel have I taken them unto me. For all the first-born of the children of Israel are mine. And I have given the Levites as a gift to Aaron and to his sons among the children of Israel to do the service of the children of Israel in the tabernacle of the congregation, and to make atonement for the children of Israel." Do not the first-born represent the church? And has not God chosen them out from among the nations and given them to Christ for a purpose? By virtue of Jesus having given Himself a propitiation for our sins; and as our passover having been slain for us, our sins go beforehand to judgment. We are first on trial, and do not come into Judgment [trial] with the world. We escape the things that are coming upon the world, and having suffered with Him, crucified the flesh with the affections and lusts; completed the sacrifice, we shall be exalted with Him to the throne, as kings and priests, to reign over, judge and bless the nations. When the sacrifice for the world shall have been completed, the ransom fully paid, and the perfected Christ exercises authority, not another individual will die on account of Adam's transgression; nor indeed for mere sins of the flesh, but for sins against the knowledge of the truth. B. W. K. [No other scripture or type shows so fully perhaps, the intimate relationship between Jesus, the head, and "the little flock" as members of His body as this. [Lev. 16.] The head was a sacrifice and the body follows in His footsteps. The Head died for all the household of faith; the body fills up the measure of the sufferings of Christ, and dies for all "the people" not of the household. We may learn better to appreciate the apostle's expression concerning the prophets when he says that "they spake before of the sufferings of Christ [head and body] and of the glory that should follow. Have patience, brethren, until the sufferings are full then we shall have the glory. "For if we suffer with Him we shall also be glorified together." "If we suffer we shall also reign with Him." And as when the suffering of death was accomplished for "His house" by the head they were recognized by the Father no longer as enemies and aliens, but as sons were given the spirit of adoption, [at Pentecost] so when all the sufferings are completed and filled up the Father will recognize all the world as free from Adam's transgression and justified to life, and the great work of the millennial age, "Restitution," will begin when the sufferings are complete for the world God will send the spirit upon them as he did upon the church when its redemption was finished as it is written: "It shall come to pass in the last days saith the Lord, I will pour out my spirit upon all flesh." The first installment or "early rain" came upon us at Pentecost, the promise will be completed when we are glorified. But, another point shown by this atonement type is, that all believers constitute a part of the household, they are represented by the Levites and are a part of "the church of the first-born." Though apparently none except the willing living sacrifices-- "The Lord's Goat," those who suffer and shall reign, are counted overcomers --His bride --the members of his body. Typified by the priests all other members of the household will be wonderfully blest but will lose much. It rejoices us however to think that many who through fear of death (afraid of the scoffs of the world, afraid though longing to crucify themselves,) and therefore subject to bondage. That these dear loved ones will not be suffered to have part with the world, but during the time of trouble "the rod and staff" of our shepherd will lead them through great tribulation to our Father's house and family. Thus they may become palm bearers even though they are not part of the "little flock" of crown wearers. It is the Lord's plan, and marvelous in our eyes. How wonderfully good our Father is and how His plan shows it. "Let me love Thee more and more."]--EDITOR. |
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Ruth Monroe (Moderator) |
posted 5/28/01 11:43 PM
This B. W. Keith article was published in the January 1881 Zion's Watch Tower: HOLY PLACE. It will be admitted by all bible students, that a correct understanding of terms used, is necessary, in order to a clear comprehension of any subject. Now that the tabernacle of the wilderness is unfolding so grandly, as a type, or shadow of the true tabernacle, and giving us a better knowledge of God and Christ, and the way to God, it becomes important to understand the terms used in connection with it. For various reasons, it seems especially important to know the scripture names of the three places in the tabernacle. It is evident that in some passages, the term holy is used for most holy, or referring to both, so that it is necessary to determine the place referred to by the connections; but we think it can be clearly shown that the names are not all used interchangeably. It seems that there has been a general misunderstanding in regard to the term holy place. It needs only to be stated that words in italics in the scriptures, have been supplied by the translators, and were not in the original. If that is invariably the case, then we think that it can be shown that wherever place is not in italics, the term "holy place" has reference to the court of the tabernacle; and consequently the other two places are called the holy and most holy, or holiest of all; place being in italics, in both old and new testament. So we have "the holy place;" (the court) "the holy," (beyond the first vail) and "the most holy," or holiest of all (beyond the second vail). Notice in Exodus, Lev. and Heb. As has been shown, the alter of burnt offering; and the laver for washing, were in the court or holy place. The animals for sacrifice were killed there. And he shall slay the lamb in the place where he shall kill the sin offering in the holy place. Lev. 14:13. And the remainder thereof shall Aaron and his sons eat; with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it. Lev. 6:16-26. It will be noticed that place is in the original in these passages, not being in italics; and that the holy place and court are identical. And the Lord spake unto Moses, saying: Thou shalt make a laver of brass, and his foot of brass to wash; and thou shalt put it between the tabernacle of the congregation and the alter, and thou shalt put water therein, for Aaron and his sons shall wash their hands and their feet thereat; when they go into the tabernacle of the congregation, they shall wash, that they die not; or when they come near to the alter to minister, to burn offering made by fire unto the Lord. Ex. 30:17-20. Whatsoever shall touch the flesh thereof shall be holy; and when there is sprinkled of the blood thereof upon any garment thou shalt wash that whereon it was sprinkled, in the holy place (the court). Lev. 6:27. These passages make it certain that whoever or whatever was washed in connection with the tabernacle, was washed at the laver, in the holy place; and we have seen that the holy place is the court of the tabernacle; and we found also, in Ex. 30:20, that whoever would enter the holy, must first wash at the laver, that he die not. Now coming to Lev. 16 which gives us a picture of the day of atonement, we find that if the high priest would enter holy or most holy, he must first wash his flesh in water and put on the holy linen garments; then kill the bullock to make atonement for himself and his house; and take his blood in and sprinkle upon and before the mercy seat; then come out and kill the goat, which was to make atonement for the people, and do with his blood as he did with the blood of the bullock; then after making atonement for the holy, and the tabernacle, and the alter; and sending away the scapegoat; Aaron shall come into the tabernacle of the congregation, (evidently in this passage as in some others-- the court) and shall put off the linen garments, which he put on when he went into the holy, and leave them there, and shall wash his flesh with water in the holy place (the court). Lev. 16:23-24. In the face of all these facts, it is persistently claimed by some that Aaron killed the bullock, then stopped on his way to the most holy, and washed his flesh in the holy, and put on the holy garments, and also stopped on his way out to wash etc., in the holy; claiming that the beauty of the type consisted in the washing where no place was provided for that purpose; and notwithstanding it was death to enter the holy before washing. We think the beauty of any explanation of God's word should consist in adhering to the general teaching of the word. B. W. K. ----------------------------------------------- ----------------------------------------------- This B. W. Keith Article was publshed in the May 1881 Zion's Watch Tower. SUNTELIA, THERISMOS, PAROUSIA. Though Greek, like English words, have different meanings; the Bible student frequently finds it extremely interesting to learn that many Greek words were used by Christ and the Apostles with a certain and fixed signification. The literal rendering of the three words above, is end, harvest, and presence respectively; and we would briefly call attention to them, as they are intensely interesting terms to us, who believe that they all are used with reference to the period of time, in which we are living. Suntelia, end occurs six times; once in Heb. 9:26. "But now once in the Suntelia (end) of the aionon (ages) hath he (Jesus) appeared to put away sin, by the sacrifice of himself." In the other five cases, it has reference to the end of the gospel age; as can be seen by reading Matt. 13:39,40,49; 24:3; and 28:20. The harvest is the end of the age, and Matt. 13:30, gives us to understand that it is a space of time, in which a work is to be done. Therismos (reaping harvest) occurs thirteen times; Matt. 9:37,38; 13:30,39; Mark 4:29; Luke 10:2; John 4:35, and Rev. 14:15. It will be noticed that it refers to the gospel harvest four times; Rev. 14 speaking of the two facts, that for the little flock and afterward for the great multitude. The Heb. qatsir is the equivalent of Therismos; and Joel 3:18, and onward, refers to the same harvest mentioned in Rev. 14, though perhaps first to the Jewish harvest. Parousia, signifies presence, invariably. Liddell and Scott, standard authority, give it that signification; and Young's Analytical Concordance renders it the same. Whedon's Commentary, page 277 says: "The word Parousia, never in the whole New Testament, signifies anything else." It never means the act of coming, but presence. It is twenty times improperly translated coming, in the common version; in fourteen cases, at least, when referring to the presence of Christ at the end of the age. We give the passages in which it occurs. Matt. 24:3,27,37,39; 1 Cor. 15:23; 1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1,8,9; James 5:7,8; 2 Pet. 1:16; 3:4; 1 John 1:28. The question, Matt. 24:3, is: What will be the sign of thy Parousia (presence) and the Suntelia (end) of the aion (age)? And we must believe that the answer had direct reference to the question. He not only gave a series of events which would precede his presence; but also events or signs which would be due, during the presence, as will be noticed by those who will read carefully the passages indicated above; and it would seem that all might see that not alone the passages involved in the answer to the question; but all the others, where parousia occurs, appeal, like everything else in the gospel, to the "eyes of the understanding," (Eph. 1:18,) rather than to the natural eyes, as has been so many times shown. The Therismos (harvest) is the Suntelia (end) of the age; and the Parousia (presence) is in the Suntelia (end) of the age; and the evidence seems conclusive that it is the same Suntelia in both cases; not one preceding the other; the evidence is so abundant and clear, that we must believe it until compelled by facts, not by any amount of scoffing, to discard the position. The same evidence which caused us to believe in the one, made us believe in the other; and any one who doubts that we are living in the time of the Parousia, ought to be consistent, to question the Therismos (harvest) also. The work of separation due to be done in the first part of the harvest, has evidently been going on, and is about complete. What was the special prophetic argument which proved the harvest and presence to begin in the autumn of 1874? The Jubilee, we answer. The writer has been studying the time question since 1867, and has been associated with the movement in connection with the fulfillment of all the prophetic measurements since the above date; and still accepts all the legitimate conclusions to be drawn from them, as he understands them. Those who would study the Jubilee argument, will find it in the "Day Dawn." It is not the design to give it in this connection; but we reiterate that it was the main argument used to prove that we had come to the "harvest" or end of the age. The 1335 days of Dan. 12 were prolonged to their utmost, to harmonize with this. We would recommend all who are interested, to carefully study all the arguments; and caution all not to be ready to give up old "land marks" too easily; and to be careful lest haply you may be found among those referred to in 2 Pet. 3:4. We would suggest that those who have never had the "eyes of the understanding enlightened" on the subject, as well as those who once understood, but have gone out into darkness in regard to it, do not comprehend the presence. Whatever others have thought, or may now think, the writer has never believed nor taught, that Christ was walking the earth during the period of his presence; it is called presence, because he has assumed a new character, to do a new work, superintending the harvest. The Son of Man sowed the seed (Matt. 13:37), and he sends forth the reapers. Vs. 41. He employs agents in both sowing and reaping; yet it can be said that he does both, and during this period of reaping, he has appeared especially near to those who have understood it, and they have enjoyed the time of his Parousia. Some who once expressed the same enjoyment of it, are now asking: Where is the evidence promise: if not fulfilling the other part of Peter's prediction? Those who understand the teaching of the Law in regard to "the day of atonement," (Lev. 16) we think, will not expect to see Christ in the flesh, nor while they are in the flesh. If our understanding of the prophetic arguments be correct, we are nearing the close of that part of the harvest which pertains to the little flock. If there shall be found any mistake about what may be expected here, we know that the conditions, upon which we may attain to the Brideship are not affected: We must count ourselves dead indeed unto sin, Satan, self and the world, and alive unto God. B. W. K. |
| Bruce |
posted 6/17/02 1:31 AM
Benjamin W. Keith was a long time friend of J. H. Paton. Keith eventually moved to Illinois where he died sometime after 1905. When Paton and Russell split over issues of Atonement, Universal Salvation, and the Trinity in 1881, Keith associated with the new movement and magazine. His letters can be found in various issues of World's Hope, Paton's magazine. |
| Bruce |
posted 2/1/03 7:16 AM
In Keith's personal copy of the Diaglott, which I own, he notes that he met Benjamin Wilson in 1864. |
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Ruth Monroe (Moderator) |
posted 2/1/03 3:24 PM
"Bruce":
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| Bruce |
posted 2/2/03 9:43 AM
There is not much to add. On the front fly leaf of his copy of the Diaglott Keith has written: "Benjamin W. Keith Dansville NY. who met Benjamin Wilson at Dansville 'Water Cure.'" That's the entire notation. Bruce |
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Ruth Monroe (Moderator) |
posted 3/4/03 2:21 PM
"Bruce":
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| Bruce |
posted 3/5/03 6:57 AM
The date 1864 may in fact be incorrect. In Keith's copy of the Diaglott, he's written that he met Wilson at the "Water Cure." The inscription seems to be as old as the book, which is from the 1860s. I looked at it again. There is no specific date on the inscription. His first name was Benjamine. Jackson who? Wilson attended at least one Bible Student meeting before he died. |
| Bruce |
posted 2/23/07 8:31 PM
Keith was a Civil War veteran. He enlisted as a Sergeant in the 1st New York Dragoons (19th NY Cavalry). By the time of his discharge he had been promoted to Command Sargeant. |
| Bruce |
posted 12/19/07 12:26 AM
From footnote 4, page 87 of Millennium's Forgotten Prophet: Nelson Barbour: Keith saw Civil War service with the 19th New York Cavalry. He enrolled as a sergeant in Company B and ended his service as a command sergeant. (National Archives Microfilm Number M551 roll 74.) There is no way to know if Barbour tried to reach him during the Civil War. He was born in Ossian, New York, August 24, 1835, and married Fanny Foster, August 28, 1867 in Dansville, New York. In later life he moved to Harvey, Illinois, where he was associate editor and business manager of The Tribune-Citizen. (Frederick Clifton Price: Foster Genealogy: Being the Posterity of Reginald Foster, W. B. Conkey Co., Chicago, 1889, Part 2, page 629-630.) He died in 1916 or 1917. (Dragoons Together in Annual Reunion, The Rochester, New York, Democrat and Chronicle, September 7, 1917, page 15.) Keith was active in the GAR and held office in the local Grand Army lodge. (Rochester Democrat and Chronicle, December 15, 1890.) He was a delegate to a prohibition convention held at Geneseo, New York in 1890 (Rochester Democrat and Chronicle, September 29, 1891, page 5) http://truthhistory.blogspot.com |
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