FAITH

IT’S THREE GRADES

AND

CONVERSION

BY

C. AND J. LEE

FAITH

“Let not your heart be troubled; ye believe

in God, believe also in me.” (John 14:1.)

FAITH is the expression of life which comes from a correct understanding of the Word of life. The faith which is in accordance with Scripture encompasses the Word like a plant which, as it nears the harvest time, contains the embryo from which the grain is developed; it is a living growth, an evolutionary development.

In the first place, the human being becomes convinced that God, Who has created all things, is in existence, and that man, because of his infidelity and sin, is separated from God; also, that Jesus is set up as a throne of reconciliation where God meets all those who seek Him. God’s voice is heard in the Word. In order to come to Him, the Invisible, the heart must bow down in obedience to the convincing Word. Then God becomes the greatest object of honor and love, superior to everything else in the eyes of the true believer. Hence there is awakened in such a person a desire to do right to the full extent of his understanding. “For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.” (Rom. 10:10.)

Faith, in itself, is God’s energy; but it has degrees through which it is expressed through us in the measure the inspired Word has enlightened our intellect. God’s energy of faith brought forth the world, the creation, so that what we see has come from nothing. (Heb. 11:3.)

The whole creation is therefore a testimony of God’s existence and a proof of the power and the dependableness of this Word. By His life, the Son has revealed the path that leads to this great God and Father, developing a demand for truth and righteousness from the people. But through misleading doctrines, the truth-seeker becomes bewildered and is unable to travel on that path. Man comes to the faith, i. e., he is confident that what he calls God is really in existence. Yes, he loves God, but he does not exactly understand by what method he should worship and serve Him.

Faith in Jesus

What does it mean to have faith in Jesus? Before a person can grasp the meaning of this question, he must first understand that the name Jesus is the official title of the Nazarene, also, that by the power of His office, He exercises an authority among the people which separates the repentant from sin.

The Word is therefore placed as a judge over the thoughts, the purposes, and the deeds of all people. The one who transgresses the commandments of the law is judged by the letter of the law unto death, because “the wages of sin is death,” and “transgression of the law is sin.” Had not God given us a definite rule by which right and wrong is revealed, there would be no such a thing as transgression, and consequently no official title such as the one which is embraced and comprehended in the name Jesus — “the salvation of Jehovah.” The meaning of the name is given in the following words: “Thou shalt call his name ‘Jehoshuah’ (translated into Latin it is rendered ‘Jesus,’ i. e., ‘the salvation of Jehovah’); for he shall save his people from their sins.”

Jesus is of God elevated to the office of Savior. But in order to fulfill this calling, He had to become subject to the commandments in order to learn the requirements of the law. He was therefore born and developed under the law and “learned obedience” in regard to its spiritual meaning. Being subject to the hatred and wickedness of the transgressors, He confirmed His love and obedience to the Lawgiver by giving His life. He was then elevated to the office of Mediator, because He personified the Word of the law and the prophets. Moreover, He learned to know by experience the trials to which the transgressors are exposed.

When a person is awakened to the meaning of the Word, he is convinced of sin. Then he feels the judgment of death and pleads for mercy, grace, and acquittal from death punishment. This cry is directed toward the official throne. Here Jehoshuah steps forth as an advocate, pleading the case of the sinner, through which the mitigated circumstances under which the transgression has been committed, sincere repentance, also the promise of reform, is imputed to him and grace passes for right. Now, for the first time, Jehoshuah becomes his example. The sinner becomes His disciple under the guidance of the Word. If Jesus has issued forgiveness and by the Father’s Spirit has applied such on the sinner, the latter is released from the judgment which hung over him; but he is in no way free from the spiritual meaning of the law and the words of the prophets.

As Jesus grew in wisdom both before God and man until God’s full wisdom dwelt bodily in him — i. e., the Word grew up among the people in that personage — so also must the sinner learn righteousness, obedience to God, and to govern his own inclinations, so that the Word controls both his words and his deeds. Under this development, the Word takes shape in him, and his transgressions are obliterated. Jesus does not hold anything against him as long as he continues to be a disciple and bows himself under the demands of the Word.

Faith in the official position included in the name Jesus, or Joshua (powerful) shows itself in that the faithful over powers his own desires and inclinations, which are opposed to the Scriptures and lives “chaste, righteous, and godly in this world.” The Word of which Jesus consists welds itself to the intellect and governs the will power. But this is in no wise the perfection of “the most holy faith.” I can be entirely ignorant of the belief in the office represented by the name, Christ — the Anointed — although I live with all seriousness under the cleansing effect of the holy Word; for faith in Christ — the Anointed — includes the world-conquering Word which will be fulfilled and accomplished by Christ when He ascends the universal kingly throne, as it was prophesied concerning Him when He offered Himself as the Lamb — the founder of the righteous throne, Whom also God acknowledged as His Son. This title belongs to the complete salvation work of the kingly throne. He who still lives in his sins does not believe in Jesus, the salvation of Jehovah.

The complete salvation consists of the “redemption of our body” and the kingdom. As long as the Anointed has not assumed His kingly office, we remain in servitude under the power of death. Since salvation from sin is included in the name Jesus, so is there embraced in His second official title the resurrection and complete restoration of the saved, also their incorruptible home and future happiness.

One who believes in Jesus may have peace with God; he may die and enter the kingdom of Christ without having the least knowledge of the meaning of the name Christ. But without this knowledge, he can acquire no high or official position in this kingdom; he remains a citizen only. He cannot become a holder of any office or a partaker in the government of the King. This belongs only to those who possess the knowledge of Christ and develop it according to the Scripture.

Faith in Christ — the Anointed

The Greek name Kristo corresponds to the Hebrew Meschia, the oiled One, or the Messiah. Messiah is an official title; but it does not mean the same as the official title, Jehoshuah. It signifies a more elevated position, namely, “the Anointed,” the King Who shall sit on the throne of “David and . . . . shall rule over the house of Jacob forever” in “the kingdom under the whole heaven.” One who does not understand the meaning of the name cannot apply on himself the promises which stand in connection with the official elevation which comes as a result of faithful service for the kingly throne of Christ. The majority in our day do not understand — and some do not wish to understand —- the official titles which they so often express in a careless and vain manner.

The Jews, at the time of Christ’s first advent, had a clearer conception of the name Messiah than the Gentiles (the so-called Christian nations) have had at any time, because the Jews are expecting that Messiah will become the King of the people and reign over the redeemed on the whole earth with the help of His faithful officers, judges, and chiefs, according to the definite promises of God.

Faith in Christ is the faith of Abraham, which sees in God’s Anointed the conqueror of all the nations and the destroyer of all the works of man, so that the earth becomes reestablished in its original purity as found in Paradise. It does not know of any kingdom above the clouds, nor of any salvation of immortal souls, by the people’s dying and going to heaven. It can, therefore, never unite with church buildings nor with brick and stone temples. It belongs to the wilder ness-state, the harvest work, the coronation, and the millennium.

Paul says concerning his position of faith as related to both of these official titles:

“But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.”

(Acts 24: 14-16.)

No one can entirely depend upon the written word, whether it be in the law or in the prophets, unless he under stands it, because “faith is the substance of things hoped for, the evidence of things not seen.” (Heb. 11: 1-3.) And no one can grasp the faith in Christ without understanding that part of prophecy which is connected with Him as the conqueror of the world. The King, the Son of David, fulfills all the promises of God upon the twelve tribes of Jacob. As the Mediator of the covenant, He was to confirm the covenant for one week (Dan. 9:27), i. e., seven years. But as the representative of the Giver of the covenant, He had to make the testament valid by His own death; therefore He died. This happened “in the middle of the week.” Thus it remains for Him to return and fulfill the other half part of this prophecy, and it is just this part which makes Jehoshuah great, because it fulfills all the promises of the gospel, including the “day of vengeance of our God.” (Is. 61:2.)

From the time of Jesus to the fulfillment of this day of vengeance is a “year of grace from our Lord,” which is an appointed period of time called “the times of the Gentiles,” and of about the same length as the period between Abraham and the death of Jesus. At the end of this period the nations harbor the same ill feeling toward the official position of Christ as the Jews had against Jesus of Nazareth. They saw in Him the overthrower of the kingdom of Caesar.

Faith in Christ includes that a person must understand “the mystery which hath been hid from ages and from gene rations,” as Paul says in Col. 1:23-27, and trust in that part of the Word which concerns His second presence, when He by His saints will subdue all. The one who by his deeds reveals this faith dares to speak concerning it and prepares himself in a worthy way to receive Christ, the King; he exposes himself to persecution by all the enemies of Christ, who do all they can to hinder Him from taking possession of the kingly power on earth.

It is because of this, His official title, that the faithful will be “hated by all people.” (Matt. 24:9.) It belongs exclusively to His second presence and the taking of the kingdom from the nations, in the same manner that the name Jehoshuah belonged to His first appearance, His death and resurrection, also the taking of the kingdom from the Jews, because they rejected the prophetic salvation of Jehovah.

When the gospel of God’s kingdom is preached, the people are enlightened concerning the full meaning of these official titles. From the following example, one may see the way of faith leading into that kingdom.

A scribe came to Jesus and said, “Master, I will follow thee whithersoever thou goest.” What did the Lord say then? He showed him the way of abstinence. Had the Nazarene learned His salvation-method from the modern preachers, He would have said to the man before Him, “Praised be the Lord, fall down before me and I will gladly save you.” But He did not say this.

What did Christ say to a rich man who wished to be saved? “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and come, take up the cross, and follow me.” Did this procedure bear any resemblance to or does it give any support for the activity of the modern converter? Not in the least. When they find a rich man who shows a desire of becoming religious, they pat him on the shoulder and willingly declare him to be a child of God, or a believer in Jesus. The Lord explained the way of faith when He said, “Go and sell that thou hast and follow me.” It is written, “Then the man departed sorrowfully.” Had the modern converters been present, they would have passed judgment on Christ’s procedure as failing to conform with the Scriptures; this they prove at all similar opportunities.

The belief that Jesus was God’s anointed, caused the disciples and the first Christians to sell out all their possessions. They expected Christ would take the kingdom from the ungodly, usher in the eternal scepter of righteousness and give redress to those who had suffered from wrongs.

Faith in Christ brings “the palms of victory and the crown.” No one is crowned who has not followed Jesus in His conflict against the conquerors and usurpers of the world. To suffer with Him and to be “planted together in the likeness of his death” means that a person inspired by the promises of God which are entwined in the name of Christ, risks his life and his belongings during the bitterness of opposition — for the victory of truth and righteousness. He who fails by deeds of faith to reveal in this manner his faith in Christ does not possess its essential quality, i. e., power.

In this faith, the holy ones in former times suffered the loss of their possessions with joy. For that reason Christ gives the following promise: “And he that overcometh (infidelity in all its branches), and keepeth my works unto the end (walks the footsteps of Jehoshuah down to self-humiliation), to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” (Rev. 2:26, 27; 3:21, compare Heb. 11:24-40.)

A person who has given up nothing or suffered nothing for His name’s sake can never be rewarded for what he has not done.

Pointing to His second coming, Christ says concerning this faith, “Nevertheless when the Son of man cometh, shall he find faith on the earth?”

Baal’s or Bel’s philosophical explanation of God’s Word prohibits this faith entirely and completely. They use the official titles of the Son of God as appellative names for His person only. The most radical Socialist, who works to establish a government in his own interest but who nevertheless continues to hold fast to the existing order of the brick kingdom in connection with his government, is, along side of this crucified Christ in us, considered to be an innocent. This reveals the choice between Christ and Barabbas which now again awaits the faithful. Reflect just for a minute over this condition. Would the German Kaiser, for instance, who was considered a believer, have permitted a movement similar to the one which surrounded the Nazarene to place one of the people on the throne of Germany? Or would the primate of a church acknowledge one of the people as the head of the church? No, never! It would be the same as if a prisoner from Siberia would have ascended the throne of the Czar. Still, the Nazarene was executed as a man, Who, in opposition to Herod and Caiaphas according to the opinion of the church, had assumed just such a position under the name of Christ.

Now they believe that Jesus will reveal Himself upon the clouds of heaven and by a work performed in the twinkle of an eye will weed out all the infidels and with the faithful “go to heaven up there in the blue” where He will reign as king. They do not wish to hear that He, by and through His people makes of Himself a conqueror in accordance with the prophecy uttered by His mother Mary. as stated in Luke 1:49-55. What she there expresses will be the experience of those who are filled with the prophetic seed and who have developed their faith in Christ as the complete salvation of Jehovah, revealed in Jesus. This faith makes its possessor feel calm when in danger of death, and about such it is written: “This is the victory that overcometh the world, even our faith.”

Faith in Jesus Christ, conversion, and the new birth are all the same to the saved flock of the triune god and can be obtained in five minutes at their altars by anyone of the sinners. The Scriptures, however, give another testimony; it attaches to all these terms a much higher meaning.

The Three Grades of Faith

Faith is an evolutionary creative force, and the perfection of the whole creation is its aim. The Greek word Logos (the Word), like the word evolution, means continual expansion and enlargement — from the seed comes the tree, etc. In this manner the object, in connection with faith, comes in view, typically, from time to time, although under different aspects. Faith and its typical aim must therefore stand in harmonious relation to one another.

When God, by means of the power of faith, created the existing world and an inexperienced human couple, also the subordinate animal creation, this whole creation was only in its first form the seed — which in itself embodies the embryo of a more perfect reality which would stand in greater harmony with the Creator’s own being.

This special word, “faith,” includes much more than the term “our faith.” But the word, “faith,” cannot, however, measure itself with “our most sanctified faith.” These three grades of faith step forth on the world scene in three different periods of time and under different circumstances, leaving behind entirely different results, although culminating at last in a single, complete and glorified whole. In the same manner as the Scriptures hold forth the three different grades of faith, so also are mentioned the three different crowns in connection with the victory and the aim of faith, namely, “the crown of life,” “the crown of righteousness,” and “the glorious and imperishable crown.” That these three different crowns signify the different experiences of those who are crowned in connection with faith, no one will deny directly — although it is quite commonly denied indirectly by our so-called present day “saved.” Often do we hear them say concerning a child or a friend who has passed away, who like themselves, has never had the slightest knowledge of or experienced the slightest suffering for the Word of faith, “Now he has received the glorious imperishable crown,” or “now she carries the glorious imperishable crown up there.” Yes, it has gone so far that a person hardly dares to inquire of these exacting holy (!) beings if they grasp the meaning of the claim they by these expressions set up before God.

The Christianized idol-worshippers occupy a more demanding seat of influence in opposition to the Creator than their heathen brothers. But it is the modern fiction-preaching (the preaching of fables) which has brought forth or created this desire for splendor without having pointed out the correct way to the acquisition of the crown. They imagine that all who call themselves faithful will be crowned.

The crown is enclosed within a fixed measure of the Word of God. When this is developed in the flesh of the hearer and recipient according to a definite form which the Word measures out, it shines forth as a crown over this Logos-being. To imagine crowns of dead material upon imperishable beings would be a denial of faith; because if this Word can bring forth imperishable men and women, it can much more readily place an honor-sign upon these men and women as a consequence of their making themselves — providing they have done so — worthy thereof.

The three grades of faith show themselves typically in Adam, Abraham, and Solomon, the son of David. For Adam there could be no question of faith until he had gained knowledge concerning the signification .of the Word and had been placed in a condition where he became dependent on the Word. Not until he had lost his garb of innocence and his home, and in addition to that, was made to provide for himself a livelihood by work, was Adam able to grasp what the Word was capable of doing or not doing.

Standing outside the magnificent garden of Paradise, where he had enjoyed sublime blessings and peace, with the apparent results of his fall now pressing on his life, the promise of the Father that “the woman’s seed shall bruise the serpent’s head,” was the only thing that kept his hope within the portals of Paradise. The aim of his faith, therefore, was first, to get a son, and second, that this son should atone for his crime, and third, to bring Eve and himself again into that world of happiness they once had inhabited. Therefore, they awaited at all times their redeemer, and when their first son was born he was called Cain, i. e., Possessor, because they now hoped they had received the awaited restorer of Paradise. Here it will be noted how they, by faith — in its elementary grade — not only held this aim before their minds, but that they also drew it close to themselves. This is the quality of faith, and it has the same influence on the faithful as the germ of growth imbedded in a kernel of corn. As soon as the kernel unites with the soil, it begins to sprout and grows up toward its aim —- corn in the ear — but the distance between these two stages represents development, time, and transformation. This shows the evolutionary forward march of faith in larger and larger forms, in force and in scope, in such a manner that the whole earth can be planted with seed from a single kernel.

Adam awaited that life would gain victory over death, but instead he had to be satisfied to see the fulfillment of God’s threat, the result of which was the conquest of death over life. Thereby was proved the true quality and power of the Word in its first form. His faith, therefore, expressed itself in quiet expectancy, which, for every son that was born, stimulated him to endurance. And his obedience to the Word, as he labored for the support of life, was a complete compliance to his part of the contract. Here faith is seen in its indefinite and rather dim form. But God promised him no crown.

Abraham’s knowledge of good and evil was founded on a larger experience; consequently his faith enters on a broader revelation which Adam in his time was not matured enough to grasp. Abraham had a full knowledge concerning the power of death, and furthermore, he had received a confirmation thereof — in his own flesh as well as in that of his wife Sarah, when he waited for a son during a period of twenty-five years, whose birth, according to the laws of nature, appeared more and more impossible for every day that went. He saw how infidelity brought forth dead cities of brick, also kingdoms. He knew well that the portals of Paradise would not be opened soon, for he was able to look into the future 3800 years, by which he understood that the seed, which would result as a consequence of the promise, would increase during this long future time and shape a kingly power that would finally vanquish all other kingly powers. And in connection herewith, he saw an incomparable glorious city — a city of perfection.

In order to win this goal, he carefully kept himself within the bounds of the conditions; hence his movements were actuated by faith. His trips hither and thither within the land which had been promised him for a possession made room for the fulfillment of the promise and brought him to the goal. Faith took shape, the Word became flesh, and there and then the foundation of the throne of David was laid. Abraham preserved the faith by his toil, and his occupations and experiences were much different from those of Adam and David.

David was an insignificant shepherd when God through Samuel anointed him as king over the many children of Abraham. Saul, in spite of this, retained the throne for forty years. David’s conflicts in his endeavor to reach the goal of faith became, therefore, both difficult and extended; but like a planted tree he grew up towards Abraham’s desired goal. At last we see all the gates of the enemies opened by his sword. This was the second time Abraham’s seed took the power, the kingdom, and the glory away from the enemies. Notice how the goal expands and is enlarged as the revelation becomes more extended. Now we do not wait within the narrow bounds of Adam or Abraham, but the most glorious product of faith takes shape in a higher design and in words which describe its glory.

David first conquered all the enemies of the kingdom, after which God said to him, “Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his father.” (1 Chron. 28:6.)

God endowed Solomon with unsurpassed wisdom and appointed him as an architect to construct the building. But the design, according to which it was to be built, God gave his father David, for the reason that he, by his perseverance, warring ability and faithfulness toward God, made it possible to bring forth by faith the material for the temple, which constituted a pattern of the most holy temple and kingly city. The principle interest of David was concentrated in this development, and he gave his son the valuable materials required, together with the pattern according to which it was to be shaped. He said, “All this the Lord made me understand in writing by his hand upon me, even all the works of this pattern.” (1 Chron. 28:19.) When the temple was put together, it was shown how excellently, yes, incomparably the design was executed, also that the giver thereof harbored intentions of a much more glorious result, which, without this prefiguring or typical work, would have been impossible to understand.

All of the component parts of the building were manufactured in different lands and prepared by many kinds of workmen according to the various specified parts of the temple; but they fitted so nicely together when they were moved to the place of construction and placed in the building that they fairly clung together like a branch to a tree. We marvel at this singular building, concerning which it is written, “And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor ax nor any tool of iron heard in the house, while it was in building.” (1 Kings 6:7.)

Here we not only see faith, but also the result thereof — the perfected temple-form in dead material. On two of the active participants were crowns placed — David was crowned on account of effecting the victory of righteousness, but on Solomon was placed the glorious crown, because he perfected the righteous and peaceful result which was produced as a consequence of faith. Adam, on the contrary, had no knowledge of the “Word or of the experience which brought forth these crowns. Not even Noah knew of this, even though he was crowned with life when his contemporaries became the booty of death. Paul says:

“I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” (2 Tim. 4:7, 8.)

Here we notice first, that his struggle in the faith came as a result of the part of God’s Word which at his time demanded a development in practical life; second, that the righteous Judge shall crown the individual on account of the works this Word has brought forth through him, and which Word has caused him struggle and pain. If we com pare herewith James 1: 12; Rev. 2: 10; 1 Tim. 4:7, 8, and 1 Pet. 5:4, we shall find three grades of faith reflected in the three crowns. The foundation for faith is no longer a perishable kingly scepter as it was for Solomon, or the extension of a temporal life, but the glory of a new world which showed itself in and by the resurrection of Christ from the dead. The apostles always laid great stress on this as the first condition for the attainment of the crown of life as well as for that of the crown of glory. Therefore Paul says, “If Christ be not risen, then is our preaching vain, and your faith is also vain. . . . Then they also which are fallen asleep in Christ are perished.” (1 Cor. 15: 14-18.) He proved by five hundred witnesses that Christ was resurrected, that the Word of faith had thereby assumed the imperishable form, and that the victory of the Word over death is the first act toward the attainment of the actual goal of faith. When the Word under the name of “the man of afflictions” was raised from the abyss of death, we see how the crown of life was placed upon one, Who, by reason of the fear of God, had gained victory over death by giving His life in the struggle for truth. By this He not only became “the author of eternal salvation unto all that obey him,” but He also crowns with the crown of life those who for the same reason and in a similar manner are now crowded out from the present society. This He confirms with the words: “Be faithful unto death, and I will give thee the crown of life.”

All who in the simplicity of their hearts patiently suffer grief and give their lives in defense of the truth are crowned with the crown of life and attain thereby a different position from those faithful followers who have not had the opportunity to offer their lives. The first mentioned have actually felt what it means to be sentenced to death; but the latter. who have died without having attained the distinction of the former, have, nevertheless, had respect for their experiences and have had reverence for what is holy. It requires circum stances to bring forth the different grades, and we are as little able to call these forth as we would be to attempt bringing forth summer and winter at pleasure. Here God becomes a deciding factor. He divides time and calls forth different works and actors, but with a fixed design which, when executed, leaves behind the perpetual Word in imperishable forms,

In the same manner as the crown of life is accredited to the Word in flesh — through which Jesus gained praise, and which by His life-offering like the transplanted seed has entered the hearts of those who are gained for the faith — so also is the crown of righteousness accredited to those who persevere throughout a tedious conflict against the power of unrighteousness. That this crown embodies more than the crown of life is shown by the fact that it is more difficult to obtain, and that it demands of its recipients a more complete knowledge, more exertion and ability, also a greater contempt for death than the first. This crown was the one Paul aimed at and waited for, and what entitled him to it may be seen from the following:

“If we endure with Christ, our victorious Lord, so also shall we reign with him.” What he experienced in this en durance is described in 2 Cor. 11:22-33 and other places. When he was thrown among wild animals, he overcame them and gained thereby another opportunity to fight another conflict for the victory of righteousness. As a fighter, he was then possessed of the whole prevailing truth for his day. He was part of that temple in which the Word. had taken form and through which God manifested His existence to a decadent people. All who offered their lives for the same Word were sacrificed on the altar in the temple; but there were found and are still found worshippers in this temple who are unable to fill the places their superior leaders and teachers occupy. These are not offered. Neither would they be able to carry the crowns which are accredited to the victors who are so rich in knowledge; nevertheless they belong to and love the same works of God.

We may compare the actors with trees. The beginner of faith, Christ, was united with the first flock like a prophetic seed planted in a prepared seed-bed. He entered into the invisible, but a plant remained which produced the same kind of seed over a larger fi . Now the whole civilized world will be influenced by this seed, and it may be stated that faith, not in one person only, a David, but in one hundred forty-four thousand individuals, who are the Word of God in flesh, will conquer the enemies of the Word and take the kingdom, the power, and the glory away from the enemies of the prophetic son of David.

During the spiritual dispensation the same has occurred as during the typical dispensation. Wherever the Word has been confided in, it has awakened life within the individuals concerning the world of resurrection, and at all times there have been those who have gained for themselves everlasting life by victorious faith — a few names stand forth in connection with the crowns of life and righteousness. But the third and highest crown, namely, the crown of glory, is still held forth for us to win. It is included in the superior faith, i.e., the movement of faith in and by flesh, which overcomes the world. To the participants in that movement the King says, “He that overcometh, and keepeth my works unto the end (i. e., he who completes in his own flesh the requirements necessary to bring forth the New Jerusalem), to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers.” (Rev. 2:26, 27.)

These Words belong to “the end of time” and could not make demands upon those who lived in the beginning of time. They stood, therefore, in the same relation to this Word as the apple tree is related to the fruit of a tree which comes forth from its own seed. When the completely developed and ripened fruit comes forth, it brings a greater life-vigor to those who are made dependent thereupon, and from these are developed the victors of the world, for the very reason that in the time they are living the old world passes away, because of the formation and birth of a new.

Preaching brings forth this transformation, and God, by means of the Word, provides the power by which the reality prophesied of comes into existence. As the Word demands that the rulers must be conquered, their power and glory must, therefore be surpassed — first in a battle and then in a peace which will be founded on righteousness and truth. When God through the people has brought forth this kingly system, He crowns this triumphant Word, and these crowns radiate over the imperishable condition just as life surmounts death. The Word from which this glory emerges is the prophecy, the old as well as that of the testimony of Christ, also the Book of Revelation. Those who win the most glorious victory of faith understand this Word. They live thereof and are driven thereby. The very time which all the holy prophets have longed for enters as the power of spring, summer, and fall. Faith leaves behind a work of excellence — “kings and priests,” who are one with the Father as Jesus and the Father are one. During their world conquering conflict, these gain the same experiences as Moses and the Lamb. They sing, therefore, their song of victory, and in this manner and by the aid of the throne of Christ, they take possession of those thrones which have been pressed forth by their preaching. This belief was not revealed 1900 years ago for the reason that there would have been no object in erecting these kingly thrones then, because the complete kingly power of the apostasy was not then revealed on the scene so as to establish a throne over each of the twelve tribes, which the Word could vanquish. Neither could there then have been found an Israel so rich in experience. Now these thrones have come forth and are maintained by oppression, unrighteousness, and falsehood. When righteousness and truth conquers them, those are crowned who by suffering and righteousness become heirs of the thrones.

The all-including Word of revelation describes this grand evolutionary movement, and the one who understands the Word produces its fruit. With such a glorious future hope, those who are in possession of our “most holy faith” will be spurred on to an incomparable exertion. Devotion and love unites and places them in a like position, not only so that they merely constitute the temple of God, but also the most holy part thereof. In the prefigure, the high priest went into the most holy part of the temple once every year. Then the people were reconciled with God through a choice offering. So also here. This temple gives the most precious of what it owns — the cherubim, or “the two anointed ones,” whom the people have loved and guarded — as an offering of reconciliation. The people confess thereby their guilt unto the God of perfection and their immovable faith in “the Lamb of God, which taketh away the sin of the world.” This act of faith is based on the complete knowledge of the dual plan of salvation. Without this complete knowledge one cannot take part in this act.

When this great day of reconciliation is past, the temple-building of faith is revealed in its most holy and glorious condition. There the King rules. Then there is no longer an extension of grace and forgiveness to that class of people who have had their period of visitation, but there remains only power and judgment which provides for justice unto God and His suffering people and land.

If a person’s goal is not what the Word reveals but instead is based on imagination and fancy, his actions and deeds will not be in harmony with the Scripture. His hope is false and his deeds testify against the Word. For example: such a person may believe that, if an expensive brick or stone temple be erected and a great gathering brought together, God’s power will show itself therein as a great and harmonious energy. According to his opinion, his heart’s desire will be fulfilled when this attainment is accomplished. But on this deceptive temple-plane he finds less harmony with God and the brethren than he did before the temple was built. Why does it so happen? Because such a building of splendor separates the people from the Master builder of the Word, Jesus, and because “God that made the world . . . . dwelleth not in temples made with hands”; therefore a person cannot find in them the evolutionary energy of the Word of God. Disappointed hopes crown the works. The temple represents a scorn for the advancing movement of faith, and the majority, doubting the very existence of God, suffer shipwreck on the false faith.

He who proceeds from sect to sect in hopes of finding God, shows nevertheless his belief, and he will at last find the flowing Fountain of life. Then he also knows how dry the sect-wells are, where he in vain sought to quench his thirst for the knowledge of salvation. Such a movement is called wild speculation, although we are advised at all sect- wells to seek God. If a person seeks something, that implies he has not already found it. If he has experienced a real conviction of the existence of God, he must seek continuously to learn to know Him, and this is a school which may continue a lifetime. If a person believes that he goes to the glorious heaven by death, he cannot overcome the world.

Here all the children of faith are subjected to contempt, which the religious world harbors for the true faith. Life is movement. It consists of continuous motion forward, from light to light, from clearness to clearness, and it does not permit being stereotyped, enclosed, or limited. It must have free room to grow and change itself in the degree that God reveals Himself and leads us away from heathen practices and forward on the way that leads to eternal life.

When the Lord of faith creates the new Israel, with its kingly power and kingdom, the old wells of myths will dry up, and the new creation, steadily growing, will emerge from darkness, blood, suffering and death, elevating itself to glory and power by noble, true, and good deeds. Fifty years ago, this faith was incomprehensible and inapplicable for the faithful in the performance of their deeds; consequently, they understood nothing thereof. But since then there has come to light a visible change.

The people have now come to a position where force is needed to fill the sails, after which the course will be directed to the new world. The goal of faith is as yet very dim for the majority, but it will become clearer as it approaches. When the ark of faith in this form is released from the Babel-wharf, there will be no lack of passengers. It is better, though, to be a part of’ the craft itself or the ship’s crew than to be a tourist; because the cargo of the craft is unloaded on that great day of reconciliation, when the position of every individual is decided. But the craft turns about as a Ship of State, bringing with it the “Resurrection and Life” to Israel, now accepted again. This faith can be partly felt and anticipated in captivity; but it cannot be crowned there, because at its completion the present human institutions are removed from their positions. They are obliterated.

By comparing Heb. 11 with Rev. 2:26, 27 and 3:21, we see plainly how the Word in flesh passes one station after an other. The most glorious honor is spared for those who will sit with Him on His throne, having glorious crowns upon their heads. May we so strive that we may win this most precious victory above all precious victories — a superb victory.

All of the holy ones have longed for this goal, but the rays of fortune will fall on us. May therefore no one under estimate the value of his or her calling. To be brought away up to the goal and there be discarded, when the New Jerusalem, the bride of Christ, is joined together in the immortal state to constitute the City of God, will be an indescribable misfortune. He who justly strives will win — win the crown and the throne.

CONVERSION

“Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” (Matt. 18:3.)

The word conversion presupposes that a person has traveled in a wrong direction on the highway of life. To become converted (to turn about in one’s own life-travel) means that a person goes back to the candid, childlike, and innocent condition, the reason being that the aim or the object of his efforts has become something entirely different. Con version is, therefore, a manifestation of power within that person who is a recipient of faith. In the parable of the sower, the Lord describes the origin of a spiritual being. The seed is sown in the ground, which has been prepared by faith and turned over to the sower. In this case, the ground symbolizes the heart of a person who inquires concerning faith. The seed symbolizes the power of faith which is put into activity because of its influence on the person’s inner life, i. e., when it is understood in such a manner that the power of faith is manifested by living deeds. The sower represents the Lord, Who, by means of the planted and accepted seed, unites Himself with the seed bed where the seed is about to take root and grow. A union is effected — the heart has received the living or life-bringing seed of which the Son of God Himself is composed. From that time on, the Word of God begins to get the mastery of the person; it controls the life and limbs of the individual, and the result is a future course on the path of the cross toward the new kingdom. Faith in Christ is revealed on this journey. A person, nourished and developed in faith by means of the Word of God, steps forth into view, and, in the course of his whole life, resembles the sower more and more.

The life of faith may begin at once — as soon as the goal of faith is placed before the mind by means of the Word of God and the power of the Holy Spirit; however, this awakening is simply a beginning. The new being grows with each truth that enlightens and strengthens this life. The will of the flesh must be suppressed in the same degree that the new being develops by the influence of the Word. Con version, therefore, is a testimony in words and deeds, which proclaims death to the being and the kingdom of sin, and proclaims the birth of a new being composed of the Word of God in living form. A person may be convinced that God exists and that Jesus is the Messiah, and he may, as a result of this conviction, even depart from worldly interests, without being converted in the full sense of the word.

The text cited above clearly shows that our present day “converts” entirely misunderstand the meaning of the word converted. These words spoken by the Master were not directed to the great majority of people, but to the disciples. Notice also, that these disciples, during a three and one-half year renunciation of all worldly things which the natural being strives to acquire, had presented evidences for the fact that they would much rather enter the kingdom of God than live a delightful and profitable life in this world. Nevertheless, in Christ’s opinion they were not converted so as to enter the kingdom.

Conversion is synonymous with circumcision of the heart, prefigured by the circumcision of the law. Paul says:

“For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” (Rom. 2:28, 29.)

Draw a knife around the natural heart, and death will be the result thereof. Is the knife of the Spirit — the Word of truth, which separates marrow from bones and life from the body — less powerful? No! Conversion, or circumcision of the heart, is an operation deadly in effect. Because of the kindness of God, this circumcision of the heart operates gradually, so that when one operation of truth has succeeded in liberating us from falsehood and evil deeds of darkness, also the habits that follow therefrom, another circumcision comes, and still another, and so on, which constantly operate on the life of sin, continually severing from us the same sort of sinful contamination which effect degradation; this proceeds daily. Finally, the heart becomes so indifferent toward the worldly life, its welfare and interests, that it cannot entertain a selfish thought or an impure inclination. Concerning the process Paul says:

“For we which live are alway delivered unto death” and “our outward man perish,” etc. (2 Cor. 4: 10-18.)

Faith is fostered by the gospel concerning the kingdom of God, and conversion is the journey into that kingdom. The more a person has been influenced by sin and bound to the world by a false religion, by a high social position, and by a luxurious and privileged way of living, the nearer that person is to corruption and ruin. The distance between the rich man and poor Lazarus, or that between Caiaphas and Christ on the cross, can serve to illustrate the difference between a converted and an unconverted person. In order to become united with the kingdom of God as Christ was, a Herod or a Caiaphas would have to walk step by step in the footsteps of Christ, in obedience to the promise of God. and proceed for the sake of the truth until he be sealed by a similar death — if necessary. Such a journey is long and extremely troublesome, and at the end thereof, such a person is respected by no one, neither honored as a powerful king, judge, or high priest, but is considered to be a deceived heretic, condemned to death by the power of both church and state.

When a person can in this light distinguish between the kingdom of God and the kingdom of this world, it is not very difficult to understand why it is written, “Not many wise men after the flesh, not many mighty, not many noble, are called”; also, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”

Even though the poor have not so far to go to get into the kingdom of God, still it is extremely difficult for them to assume the position of faith, as the “cares of this life” force the Word of God to one side, and the majority of them live just as much under the influence of the will of the flesh as do the rich. People gladly accept a religion which promises life and bliss to those who willingly offer themselves as spiritual sinners, while the sharp sword of the Word of circumcision is abhorred, inasmuch as it operates to deaden the flesh, to obliterate egotism, and to bring the bleeding, sorrowful believer down into the furnace of grief.

For a period of three and one-half years Peter traveled this path of sorrow; still he was not converted when Christ was ready to face the bitter death of the cross. Nevertheless, he preached, and performed miracles, so that God confirmed the gospel by marvelous deeds performed through him. He was strong, active, obliging, and he loved his Master dearly.

When Christ informed His disciples concerning how near death He was, Peter exclaimed, “Lord, I am ready to go with thee, both into prison, and to death.” This was an utterance of faith; but it came from untried faith; therefore the Lord said, “When thou art converted, strengthen thy brethren.” (Luke 22:32, 33.)

Peter made the mistake that each one of us who does not know himself is inclined to make. His words were in advance of his practical life. When he was placed on trial, it was found that he was not adequately developed for the real accomplishment of faith. He underestimated the power of the enemies of faith, wherefore he stands as an example and a warning for us, that we should weigh the contents of our promises before we make them.

Many look upon Peter with scorn; but the better a person becomes acquainted with himself and the power of Satan, the more he realizes and feels his own wretchedness — he trembles, fearing that his result in a similar trial may be worse. Jesus loved Peter because he had given up everything for His sake, and His prayer saved this disciple in the hour of need. Christ knew the power of Satan; Peter believed he was adequately converted and placed in a favorable relation with God so that he could overcome Satan. Let the chattering backbiter, who haughtily finds fault with Peter, read the following conversation:

“And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy brethren. And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.” (Luke 22:31-34.)

We see in this instance how sure each one was that he was right. The next scene took place in the garden, where the Master overcame the invisible enemy by prayer, while Peter, on the other hand, was being hypnotized by slumber. No angel from heaven came to him with the power of victory; and when the unexpected enemy overpowered the Master, Peter drew his sword. See, he was willing to defend Christ against the servants of both church and state — a hazardous undertaking, doubtful and useless, for his weapon was not suitable. It was not the sword of the Spirit.

All the disciples fled except John, who could safely be present at the trial in the judicial chamber on account of the fact that he “was known unto the high priest”; but Peter had no other acquaintance than the one he had gained by his sword in cutting off the ear of the high priest’s servant.

The Master “was reckoned among the transgressors.” Powerless, defenseless, conquered, and sentenced, stood the One Whom Peter had expected to see crowned as King. The hypnotic power of Satan pressed down upon Peter. He saw himself in a dangerous situation and denied in the presence of a maid-servant that he knew the accused One. The situation was aggravated as Satan shook the sieve of temptation. For a third time Peter was asked the same question. He renounced under oath his acquaintance with the accused person; but the hypnotic spell of Satan was immediately broken upon a glance from the Master. Startled and crushed in spirit, he plunged despairingly out into the darkness. Words cannot describe his struggle. Now the Word, like a knife, cut a gash into his heart, and Satan followed up with hammer-blows of despair until Peter resembled glowing iron in the flaming coals of the blacksmith’s forge. He decided he would die with the Master — could he but receive a new trial — rather than loose his grasp on the kingdom of God. The act of becoming welded to the “Man of sorrows” took place in this heat of remorse, as when a blacksmith welds together two pieces of iron — both have been in the same heat and are equally malleable.

After the resurrection, Christ sent His peace-greetings to Peter who was then converted. He did not rebuke him. But you, who have not given up even a friend, a meal, or a snuff-box for Jesus’ sake, you can censure the acts of Peter — for the very reason that you yourself are not converted.

Later, when Peter, then a leader among the disciples, preached the crucified and resurrected Christ, he showed that he had mortified his own flesh, going even to prison without the slightest fear. When death by crucifixion faced him, he asked that he might hang on the cross with his head down ward, for he considered himself unworthy to assume in death the same position as Christ Whom he had once denied. He wished to undo by still another act of humiliation his act of denying the Master. But you, who see the truth denied, condemned, and buried, remain silent to such acts! You remain at ease and boast of conversion!

We have another example of conversion, less vital to the very life: “a certain ruler” inquired of the Lord, “What shall I do to inherit eternal life?” When he heard the Lord’s reply — “sell all that thou hast, and distribute unto the poor. . and come, follow me” — “he was very sorrowful: for he was very rich.” (Luke 18:22, 23.) Had the man been dead to the world, he would have offered all his possessions without the least reflection over his deed, and followed Christ. But his heart was not separated from his wealth; therefore the worldly tie exerted a greater power over him than the Word of life. His worldly tie lay as a foreskin between his heart and the kingdom of God.

Christ never said to anyone, “Now you are converted,” or “born again.” Only four times did He say, “Thy faith hath saved thee” or “thy faith hath made thee whole.” This concerned the sinful woman who washed His feet with her tears in the house of Simeon; she was redeemed or released from her burden of sin (Luke 7:50); also, the woman who had had an issue of blood for twelve years (Luke 8:48); the leper who was made clean (Luke 17:9), and the blind man who asked to have his sight restored (Luke 18:42). They accepted the power of faith, and it was immediately revealed upon them.

The person, therefore, who says to the people with respect to entering the kingdom of God, “Now you are saved” or “born again,” departs from the teachings of Christ and places himself above God and that which the Scriptures call divine service. Christ says explicitly, “No man can come to me, except the Father which hath sent me draw him.” (John 6:44.) The Father Who sent Jesus draws the people unto the Son, i. e., draws them unto the Word of which the Son consists; therefore John adds, “He that abideth in the doctrine of Christ, he hath both the Father and the Son.” (2 John 9.) Christ confirms this when He says, “It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.” (John 6:45.) At this juncture, the office of the Holy Spirit becomes obvious; namely, to convince a person of sin, of righteousness, and of judgment; sin is revealed on the one side, righteousness on the other, and added thereto, the judgment of a righteous God is outlined before the eyes of the sinner so that he considers himself guilty of the death of the righteous One. Then the Spirit of God induces the heart to renounce all iniquity and receive, instead, the Sacrifice of reconciliation, in order that he may partake in the fruit of restitution unto a life of righteousness. Right here is where faith begins to manifest itself with power to overcome sin and bring forth righteousness — the work of salvation goes on continually and is revealed in deeds impelled by faith, for “faith without works is dead.”

Faith comes from the Word of God which is “the gospel of the kingdom.” When Christ called His disciples, the Spirit had already impressed this work of faith upon their minds; therefore, when the representative of faith called them, “Come and follow me!” the Spirit within them gave sympathetic response. Faith constitutes the combined power of the Word of God. This power reveals itself in Christ in a life journey out from the world of sin and into the world of righteousness. It steadily increases within its possessor, and in the degree that he progresses, he feels himself despised and degraded, forced down to death on the cross by those who live in and commit sin. It is upon this narrow and thorn-strewed path that love for God and man is revealed. Therefore we see that the believers who made up the first Christian gathering were separated from all worldly dependency — without possessions, without rights, and defenseless in the eyes of the world. This separated them entirely from the infidels; and Peter, who afterwards became an ingenuous defender of the faith, encouraged them:

“Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.” (1 Pet. 4:1, 2.)

We are admonished in times of trial to remember the firmness of the first witnesses of faith who endured all suffering:

“Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” (Heb. 12:1, 2.)

When we compare the lives of our present day proselyte- makers, who are declared to be converted, with the above-cited work of conversion and faith, founded on and conforming to the Scriptures, we find as great a difference as when we compare the teachings and life of Christ with the teachings and lives of the Pharisees or the idol-worshippers. Their conversion and faith consisted in adherence to formal regulations instituted by men; in a sham spiritual awakening, profitable to the desires of the flesh; also in the erection of imposing temples, and the like. Contrary to the example of Christ, their priests went ahead of their followers in striving for gain and in attaching themselves to everything they could attain in the present visible kingdom; exalted and honored positions, honor-titles, and the like, exactly like our present day converters, who are famous in society as lawyers, millionaires, and other notables, all presiding as religious healers who effect cures by prayer, by the placing of hands, and who perform other remarkable deeds “for the sake of Jesus.” All of these idolatrous acts are directly opposed to the following definite words, which are applicable at all times on the followers of Christ: “If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” (John 15:19.)

How is it possible for a true follower of Christ to accept and fill positions in this kingdom of sin, which is opposed to the kingdom of the most Holy? It is just as impossible now as it was for the Lord Himself to have become high priest in the sect of the Pharisees, or judge in place of Pilate. Con version leads in the opposite direction. The compensation question of the ministers and preachers is the chief propelling force of the whole religious activity. They do within Christendom what the leaders did in Palestine: “They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us.” (Micah 3: 10, 11.)

They worship Baal, the god of the works of man, in the name of Christ and lead the people to turn from one idol to another. Through this practice of false conversion, the promises of God are mixed with certain conditions fabricated by men. The hypnotic power of Satan, operating through his representatives, the Mammon-preachers, is displayed in works supposed to be inspired by the Holy Spirit, so that the “converts” believe they have felt the power of God. They know nothing concerning God’s salvation-conditions, but they continue to live in bondage to the desires and pleasures of this world. In spite of this, the swindlers assure the people that they are “converted,” yea, “born again,” and “fully saved,” if they will only believe it. They are entirely separated from the law and the prophets, and they persecute the Spirit that would lead them to grasp the meaning of and to obey the law and the prophets. As modern converts they are much farther away from the Father than they were as un converted worldly beings. They make use of the promises of God in the same manner as a drunkard does liquor — when the conscience •inflames to a sense of guilt, they console themselves with another promise.

Natural beings hate hypocrisy; but the modern “saved” practice hypocrisy daily in order to hide the truth. Facts prove this. When spirituality takes vent in swindling auctions, bazaars, feasts, night entertainments, and all kinds of transgressions against the law of God in connection with offerings and the erection of temples, the religion that operates there is a religion of thieves and robbers. They acknowledge this to be true when they claim to be saved by “robber-grace.”

Before Christ can be revealed, Elijah must come and “turn the heart of the children to their fathers,” lest God come and smite the earth with a curse — destroy everything and everybody. Were this work already completed, the faithful of our time would be separated from this theater- spectacle of the present day spiritual Babylon as much as Abraham when he was on Mount Moriah with Isaac on the altar. This was the position of the first congregation, and we shall return there through the work of Elijah.

Surely, a great work lies ahead of Elijah before the people of God will have attained similar circumcision of the heart. This conversion cannot be effected as long as the triune gods of Babylon rule over the people. The unknown God must demonstrate His presence by demolishing, the thrones, walls, towers, and fortifications of their gods before the bewildering power of separation will be broken. But when the power of the idols is broken, the people will under stand that the God of Israel is separated from the gods of Babylon; and when they do see that Israel’s Elohim is God, it remains for him to “turn their heart.” (See 1 Kings 18.)

Therefore it must be clear that the modern converting- movements, which have gone over all countries like cyclones, are false. Elijah clearly describes the preceding movements and says that God was not in the strong wind, neither in the earthquake, nor in the fire, but in “a still small voice.” (1 Kings 19:9-13.)

During the past thirty-five years, one storm of salvation has followed the other; in spite of this, ungodliness continues to increase with every day that passes, like a thermometer that rises in summer heat. The most atrocious criminals are to be found among the so-called “converted” pastors and preachers — Satan has removed from their hearts every natural, childlike feeling for the Word of God. They are slaves of sin.

Those whom God converts get the law written in their minds and placed in their hearts. “And in their mouth was found no guile: for they are without fault before the throne of God.” (Rev. 14:5.) But they do not reach this goal until after the great tribulation. There is where the sword of righteousness completes its work of salvation and severs the last thread that holds the people to this sinful world.

It is written: “They have washed their robes, and made them white in the blood of the Lamb.” (Rev. 7: 14.) In their trials, they have been merged with the Word of God, and the Word has absorbed their flesh — they are, as it were, dead to the world. However, it remains for them to be liberated from the old world by being born into the new world through the power of God.

If the Salt Has Lost Its Savor —? VERSES ON SALT

Anyone who has not lacked the indispensable salt cannot fully appreciate its worth as a means of preservation. But after having become familiar with the power it contains and to what extent small quantities of it are capable of averting the abhorrent and annihilating putrefaction, one can imagine the value of the spiritual antitype among a people affected by the cancerous ulcers of unbelief.

The property of the bituminous salt referred to, is very strange, for, if it loses its savor, it is useless. It cannot even be used as a fertilizer; it is of less value than the carcass decomposed through putrefaction.

Christ, therefore, makes use of salt as an illustration with respect to the power of God’s Word in connection with the flesh it controls, and He also warns against the frightful spiritual danger which threatens if such connection is not accomplished.

The law and the prophets were given to the children of Abraham who thereby became the spiritual salt through whom God sought to elevate their contemporaries, the Gentiles, out of the pool of corruption. But when this powerful health remedy was no longer permitted to penetrate the Israelitic social body, the corruption, as a result thereof, assumed such a repulsive form, that their deeds were even more offensive than those of the Gentiles, the light and teachers of whom they were meant to be.

They had by means of the law and the life-giving words of the prophets attained an elevation of an unsurpassed wisdom, honor, power, and wealth, so that want, poverty, oppression, complaint, and weeping were unknown in the land. Their wisdom was admired by the high among the benighted Gentiles, and their fame went out to every nation.

From this happy throne of honor they plunged themselves into the deepest debasement, yes, so far that they even became tributaries and serfs of their former admirers. An indescribable calamity! The salt had lost its savor, Israel became the slave of idol worshippers! Why? Because they forgot their dependence on the God of life, and their former state of degradation. They became haughty, and nursed in their bosom the lusts of the Gentiles, learnt their customs and mixed the holy with the unclean. It was so pleasant to remove the old way-marks, to let the growing generation become fraternized and to cast aside the sharp lines of demarcation so that all could be alike in the social life. Both sides yielded a little; thereby the salt ceased to be salt, the cleansing and preserving power disappeared, and an irremediable spiritual putrefaction conquered the once so mighty Israel. Their governmental sun then set in blood and tears!

The gospel, embodying both the law and the prophets, appears. This was a stronger life preserving means than the old, but, like all powerful remedies, easier to misuse.

Now there is no longer a Moses with his thundering, “Thou shalt,” or a Jeremiah’s, “I command thee!” But now there is a tender “wilt thou?” attracting the ear of the hearer. Nevertheless, one soon detects the power contained in this “wilt thou.” It is the very same old salt, but now appearing in and controlling a human being, who, like an enticing fairy, gathers to himself the meek in heart. They become so penetrated by the Word of God that its salty savor constitutes their shield. The inviting wilt thou touches their innermost feelings and takes expression in the tenderest: I will! 0 Lord, help me in life and death, so that I may eternally own Thy peace.

A new Israel, consisting of individuals from all nations, was united in one name, the name of the Father, to whose heart the names Jesus and Messiah constituted the key. That Israel was one in conviction and was baptized with one baptism to become heirs of the resurrected Savior’s inheritance. They had a higher degree of wisdom than the old Israel. In order not to deprive the salt, which had penetrated their beings, of its effect, they separated themselves so wholly from the world of death that they did not even own a sod of earth, nor did they have a cent’s worth of interest in it.

Poor and rich, high and low, learned and unlearned, sat at a common table, thanking God for the riches of the gospel, which through Christ had brought forth this new Israel. They were persecuted, but increased, nevertheless, in wisdom and power. They were slain, but it appeared as if ten sprang up from one who had been planted in the earth. They were burnt, but the ashes were blown to all ends of the earth. The penetrating salt pressed forward to all nations, so that the very existence of the world empire was threatened. They were a glorious and a holy people.

But soon the tactics of threatening them were reversed. With the enchanting enticement of cunning and flattery the least salted were overcome; the others were sacrificed. They were deceived and became linked to the kingdom of death. No longer did the new Israel eat at the common table of a common Father. One became esteemed and rich, the other one poor and despised. The conviction produced different results from what it formerly had; words and deeds did not correspond. The names in which they assembled became numerous, and the enmity between the elevated gods became very great.

The new Israel, like the old, had lost its savor. The spiritual Israel of today is in a state of dissolution, bidding defiance to all remedies; it hastens toward destruction. There is no longer any resemblance of Christ in Christendom, judging from its present day appearance. The Christendom of today consists of a decaying people, who are in darkness both as to faith and deeds. Their strength is gone; their unity has disappeared. Ceremonies and an unbridled desire throne over their governmental scepter. They are no strangers and pilgrims, but instead coveting to become glorious kings among the fallen children of men.

In spite of all this they pride themselves on account of their high distinctions, claiming to be the salt of the earth, the light of the world, and the new Israel, taken out from the Gentiles and grafted into the genuine lineal tree of Israel, etc.

Their back is disdainfully turned to the Jews, because they were cut off to give room for the Gentiles. The Christians smile at the Jews’ undemonstrative fear of God. They scoff at their bondage to the law, and, as one swimming, they throw themselves into the oil sea of the gospel. Ah, they need not deny themselves anything good — God loves them so!

On one side of the comfortable highway is an overflow of temporal riches, ambition and voluptuousness, where they leisurely drive along in sleeping cars, entertained by hallelujah music, while on the other side of the road lie in their own blood such as have been crushed to body and soul, pitying themselves and wailing because of the pain inflicted on them by the heavy wagons of the saved occupants as they roll by. Like waves of the sea, curses, cries, and tears follow the riders. What! Is this the result of the gospel? Is this the spiritual welfare, happiness, and peace that this pre serving essence of life has brought forth? The non-religious world looks on and smiles. “Behold,” they exclaim, “we are all alike!”

Yes, indeed, the rotten flesh is of more value in the earth than the salt which has lost its savor. All this is only mockery to the gospel. The gospel has been abused so that after about an 1800 years trial period the putrefaction is seven times more disgusting than was the case with the old Israel.

Christendom has elevated itself above the Jews, but has forgotten the warning of the “apostle of the Gentiles.” He says:

“And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them (do not forget that Christ and the apostles were natural children of Abraham — Jews), and with them partakest of the root and fatness of the olive tree; boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. (He guessed right when he adds:) Thou wilt say then, The branches (the disgusting Jews) were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee.” (Rom. 11: 17-21.)

Their table became unto them “a snare, and a trap, and a stumbling block.” Still their feasts were nothing in comparison with the insane feasting mania of the Christians. The Prophet therefore said concerning those who were invited to the marriage feast and who were unworthy:

“For I say unto you, That none of those men which were bidden (the marriage points to the second and not to His first coming) shall taste of my supper . . . . If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple . . . . Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.” (Luke 14:24, 26, 34, 35.)

0 pitiable fallen mass! For you is reserved a sevenfold worse fate; for, although you knew you were Gentile, you have dared to abuse the freedom of the gospel to your everlasting destruction! Return to the pure and humble fear of God!

SECOND EDITION

1962