OUR TEXT FOR STUDY WILL BE JOHN 14

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Joh 14:1 Let not your heart be troubled: ye believe in God, believe also in me.

Joh 14:2 In my Father's house are many mansions: if it were not so, I would have told

you. I go to prepare a place for you.

Joh 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that

where I am, there ye may be also.

Joh 14:4 And whither I go ye know, and the way ye know.

Joh 14:5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh

unto the Father, but by me.

Joh 14:7 If ye had known me, ye should have known my Father also: and from henceforth ye know him,

and have seen him.

Joh 14:8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.

Joh 14:9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?

he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

Joh 14:10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you

I speak not of myself: but the Father that dwelleth in me, he doeth the works.

Joh 14:11 Believe me that I am in the Father, and the Father in me: or else believe me for the very

works' sake.

Joh 14:12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also;

and greater

works than these shall he do; because I go unto my Father.

Joh 14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

Joh 14:14 If ye shall ask any thing in my name, I will do it.

Joh 14:15 If ye love me, keep my commandments.

Joh 14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you

for ever;

Joh 14:17 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.

Joh 14:18 I will not leave you comfortless: I will come to you.

Joh 14:19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall

live also.

Joh 14:20 At that day ye shall know that I am in my Father, and ye in me, and I in you.

Joh 14:21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that

loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

Joh 14:22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us,

and not unto the world?

Joh 14:23 Jesus answered and said unto him, If a man love me, he will keep my words: and my

Father will love him, and we will come unto him, and make our abode with him.

Joh 14:24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine,

but the Father's which sent me.

Joh 14:25 These things have I spoken unto you, being yet present with you.

Joh 14:26 But the Comforter, which is the Holy Ghost, 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.

Joh 14:27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.

Let not your heart be troubled, neither let it be afraid.

Joh 14:28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me,

ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

Joh 14:29 And now I have told you before it come to pass, that, when it is come to pass,

ye might believe.

Joh 14:30 Hereafter I will not talk much with you: for the prince of this world cometh, and

hath nothing in me.

Joh 14:31 But that the world may know that I love the Father; and as the Father gave me

commandment, even so I do. Arise, let us go hence.

THIS REFERENCE IS FROM GOSPEL OF THE KINGDOM TO COME

*JOHN 14:1,2,3

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 of the Scriptures en­compasses the Word of God like a plant which, as it nears th harvest time, contains the embryo from which the grain is de­veloped. It is a living growth, the visible result of the power of faith.

First of all, man becomes convinced that God, the Creator, exists; that man, because of infidelity and sin is separated from him; and that God has established in Jesus Christ a mercy seat, a throne of reconciliation, where he meets all who seek him. The voice of God is found in the Word, which speaks of faith. God becomes the highest object of honor and love, superior to every­thing else in the eyes of the believer. Therefore, in order to come to him, the Invisible, the heart bows in obedience under the in­fluence of the convincing Word. Man then becomes disposed to do what is right as far as he understands. "For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation."—Rom. 10:10.

Faith opens the house of the Father to the child that is begotten by the Word unto a lively hope, because faith is the child's gov­erness within this house. The birth of this hope constitutes the act of conception. Therefore the new Adam, the first Son of this house, who took upon himself the work of saving lost man, says, "In my Father's house are many mansions: if it were not so, I would have told you ... And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also."—John 14 :2, 3.

All the seed of faith is reared within this house. It is also called the kingdom of heaven. Abraham entered it as the visible agent of the Landlord; and Isaac and Jacob were reared and pre­pared there for the world of the promises. This house was set in order, and assumed the shape of a government over the twelve tribes of Israel, through Moses, the servant of, God, for which reason the author of the Epistle to the Hebrews writes of this house as follows: "For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; but Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end."—Heb. 3 :4-6.

Thus the house had many mansions even at the time of Christ on earth, which mansions had become a reality because of the 1900 year period starting with Abraham, and because of the personal works of faith on the part of the actors living during that period. Each generation from the time of Abraham made up so many mansions, or rooms. When Christ, as the first son of the house, took over the management of the house, he could not build with the corruptible material of the prefigure; in other words, he could not go back through the time that had already elapsed, because the prefigure was complete. The way of the foreshadow ended when the Son of promises came. As the personified creative power of God—the finisher of our faith—it was necessary that lie pro­duce a similar period of time for the other half, the one determined for the new people and covenant of this house. Because 'of this, room—or mansions—was also prepared for us. Had he not done this, none but 'those who had already become connected with it through the old ministration would have had opportunity to enter this house of the Father.

We "who hold fast the confidence and the rejoicing of the hope firm unto the end" constitute this house. It is still being built of living faith contained within us and manifesting itself about us. For this reason the Lord of the Dual Plan of salvation has created the ages, and has given birth to a living hope within those who have been offered childhood within this great Father's house. We are now on probation in order that it may be deter­mined whether we are to fill the place in the great building of faith which God in his all-wise mercy has provided for us. May our manifestations of life therefore be like those, for instance, of Noah; for he prepared room for himself in the first Father-house, which assumed the form of an ark and transported him over the dead bodies of the adversaries into a new world. It took him one hundred and twenty years to make his "calling and election sure."

Faith, in itself, is the energy of God; but it has degrees by which it receives expression through us in the measure that our intellect has become enlightened by this Word of God. God's power of faith brought forth the world, the creation, so that what we see has come forth of nothing. (Heb. 11:3.) By his Word he limited within the bounds of the Word the power that produced the various objects.

The creation is therefore a testimony of the existence of God, a proof of the power and dependableness of this Word. The Son revealed the path leading to this great God and Father by demon­strating the requirements of truth and righteousness on man. But misleading doctrines oftentimes cause a truth-seeker to become so bewildered that he is unable to travel on that path. We'll say that a man receives the first impulses of faith; that is, he is sure that what he calls God exists. He loves God, but does not exactly understand how he should worship and serve him. Satan brings his influence to bear on this inclination and stimulates the flesh--the feelings—and the mind becomes darkened, and searching for the truth ceases.

THIS REFERENCE IS FROM GOSPEL OF THE KINGDOM TO COME

*JOHN 14:3

In what manner does Christ prepare room in the Father's house for the apostles and for us? He made a promise, saying, "And if I go and prepare a place for you, I will come again, and receive you unto myself." (John 14:3.) When it requires 3,800 years in all for the perfection of the plan of atonement by which the Father's house is built and occupied, and this period is divided in two parts as Abraham was made to divide the sacrifices, it will naturally follow that only one-half of the work was accomplished at the end of the first 1900 year period. It was therefore necessary to provide for another similar age in order to complete the building of faith, the specifications for which are contained in the Divine Dual Plan. And it is through this extension of the age that Christ prepares room in the building even for us. The foreshadow, which reveals the foundation of his promise, must here instruct us.

When king David had assembled Israel, and had admonished his son Solomon before the elders that he should serve the God of righteousness, he gave him, with Jehovah's sanction, the commis­sion to construct the prefigure of the building of faith which was to bear the name of Jehovah. We read as follows:

"Then David gave to Solomon his son the pattern [or drawing] of the porch, and the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlors thereof, and of the place of the mercy seat, and the pattern of all that he had by the spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things… and for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the Lord. All this, said David, the Lord made me under­stand in writing by his hand upon me, even all the works of this pat­tern."—1 Chron. 28:11 19.

The most noteworthy of all respecting this plan was the fact that even though the different parts of the building were prepared in widely separated places, both inside and outside the territory of Israel, every piece fit so perfectly iw the place determined by the great superior Architect, that the sound of a hammer was not heard when it was built. The testimony is: "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 axe nor any tool of iron heard in the house, while it was in build­ing."—1 Kings 6:7.

From this it will be clearly seen that God had a higher purpose in view than that revealed by the prefigure. When we understand that the symbols John saw—the gold and the precious stones in the new Jerusalem—represent the personified gold of faith and the beautiful wisdom of God, it is possible for us to comprehend how the great Master-builder is to make for himself a ruling-ark made up of the children of faith—a living capital city, which will so resemble him in love, virtue, and good deeds, that it will become the bride of the Prince.

THIS REFERENCE FROM DUAL PLAN

*JOHN 14:2

XXXI. THE NEW JERUSALEM

The city of the new Jerusalem is the final grand result oi the Spirit of prophecy. All the preceding developments merge into it. It will forever constitute the capital city of the new creation. Many curious ideas have been expressed as to what that city consists of. The Quaker believes that he carries it in his heart, and the S. D. Adventist believes that it is built of real gold and pearls, and is located beyond the starry sky.

John 14: 2 is the text that is generally used as the basis of the different theories. We will refer to it here. The Lord says:

"In my Father's house are many dwellings; but if not, I would have told you; because I am going to prepare a place for you."

By the statement, "I am going to prepare a place for you," it is generally taken for granted that the house of God means a mansion where God now dwells, and that Christ left his disciples in order to go there and fix up some apartments prior to their going there the same way: namely, by death or translation. That is how they would have us understand the Word of God; by interpretations—words of man—which have no spirit of prophecy in them. But the testimony of Christ, being the very Spirit of prophecy, contains something more than the words of mortal man. Christ's words are like the seed which is reaped in the fall of the year and sown again in the spring and which develops new life and sustains those who handle it.

Christ explains his words in the context. When the disciples answered that they did not know the way he went, or was to go, he said

"I am the way, the truth and the life; no man cometh unto the Father, but by me."

As the center-power of the spiritual developments, Christ is—by the development of the sanctuary, Zion and Jerusalem—the "way" to the bosom of the great Father. The "truth" is unfolded by these developments, and the very "life" is manifested, seen, and realized, not only in the present age, but in the eternal age to come. When he has completed his wonderful unfolding of the spiritual power, he brings to the bosom of the Father a tabernacle, a living city for the Father to dwell in and glorify forever.

THIS REFERENCE IS FROM THE MORNING STAR

JOHN 14:2,3

In John 14: 2, 3, where Christ's speech regarding the house of the Father is recorded, he does not say he will convey them up there, but that "I will come again, and receive you unto myself." When he returns he will naturally come to the earth. It does not state he is to return to heaven again. Peter says in Acts 3: 20, 21, that heaven must receive him "until the times of restitution of all things." It is on earth that such a restitution is to take place. The Bible records no more than two advents of Christ. In order to provide room for the Baalish conception certain things are taken away by its promulgators and other things substituted as best suited to them. Christ issues a warning against such practices in Rev. 22: 18, 19. The consequences will be disastrous.

The expression in 1 Thes. 4:17, that "we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air," is often quoted in support of a journey to heaven. But it only states that they meet the Lord in the air. What takes place after this meeting? He will then come to establish the kingdom, to restore that which we lost through the fall of man, namely, Paradise and everlasting life.

The meaningcontained in the words, "I go to prepare a place for you," implies that he went away from the Father's house for the express purpose of preparing a room of time for the continuation of the preaching of the gospel, in order that the building of faith should have room for coming generations of the children of God, way up to the time of Christ's second coming. It does not state, "I go home," but merely, "I go." The Son of man (Ben Adam), like Adam, belongs to the earth, and it is his kingdom that shall be erected on earth, not in heaven. When he returns he will convey with him the keys of death and of the grave and call forth his joint heirs of the kingdom.--John 5:28, 29.

The minister's sermon concerning rooms in heaven is based on the sun god doctrine inherited from the kingdom of Baal; and it inspires to the worship of Baal instead of Christ. It blinds the people, and the result is that they neither can see nor enter the kingdom of God. The kingdom, which Christ returns to establish on earth, consists during the tarrying time in the promises, and he who understands and believes these promises not only sees but also enters the kingdom of God, which, through Christ's return and through the resurrection, will finally include both the living and the dead who in this time have been actuated by faith and the promises.

When David, the shepherd, went to battle against the armored fighter, Goliath, he found five smooth stones in the brook for his sling. We have now done a similar thing, in order to go to battle against the mighty and well armored giant, who proclaims the

_il_

doctrine of the sun gods in the name of Jesus Christ. Time will reveal who the victor will be in this terrific struggle.

THIS REFERENCE IS FROM GOSPEL OF THE KINGDOM TO COME

*JOHN 14:2,3,5,6,7

*THIS IS EXCELLENT

THE FATHER'S HOUSE

"In my Father's house are many mansions: if it were not so I would have told you. And if I go and prepare a place for you, I will come again, and ,receive you unto myself; that where I am, there ye may be also."—John 14:2, 3.

The Scriptures, which have been given in order to show man the way to the house of the Father of faith, reveal only one such house, and concerning this one, the Son of God, the Champion of faith, uttered the above given words, adding, "And whither I go ye know, and the way ye know." Thomas was incapable of penetrating the glorious reality which faith pointed to, and he inquired of his beloved Master, "Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him."—John 14:5-7.

This text has been violated in the most disagreeable manner by the salaried clergy, who interpret it so as to coincide with the building-methods of Nimrod. They tell us that the Father's house "is in the glorious land in heaven," where Jesus now is; that the immortal soul goes there through death; that this house consists of dead material, gold, precious stones, and the like; and that Jesus was down here, learning "the carpenter's trade" and is now con­structing mansions in that Father's house for each one that comes up to him in heaven through death, and so forth. Here is a fresh interpretation which a minister in the city of McKeesport, Pa., has given concerning this text:

"There are those who reside in houses of many rooms here in the city, but what is that compared with the house Jesus has pre­pared for us? When I come to heaven, I shall have a house of a hundred rooms, and my name shall be found on the door in golden letters."

The way he has discovered leading there is death, not life. This is very suitable for a Rockefeller or a Morgan, but how can it be connected with the words, "believe in God, believe also in me," or with faith in the homeless Man of sorrows, who was "the way" to the Father's house? By revealing "the truth, and the life," he be­came the way—death did not. Had, Jesus promised Peter and Judas "a house of a hundred rooms" to occupy when they should die, Caiaphas would have desired to rent himself a place there, and then Christ would not have been valued as low as thirty pieces of silver. Then both Thomas and Philip would have known the way, and would have seen the Father's representative in the Contractor who stood before them. But Christ had spoken of faith and its future achievements. He had not built for them even a house of prayer, thus they were incapable of seeing and comprehending the truths Christ propounded until they had seen more of the creative power of faith by viewing the Resurrected One—the true way to life.

We must first of all bear in mind that Christ promised to return after having prepared room for them, and to receive them unto himself. He went "into a far country." (Mat. 25:14.) He has not returned yet. In the 13th chapter of John he speaks to his elect concerning his departure, saying, "Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you."—V. 33.

Where did Jesus go? To the Father—he is seated with him on his throne. What good does it do to talk about going to heaven, when Jesus has once for all said that we cannot get there? Paul says that God dwells "in the light which no man can approach unto." (1 Tim. 6:16.) And Christ assures us, "No man hath ascended up to heaven, but he that came down from heaven, even. the Son of man which is in heaven." (John 3:13.) Therefore we must seek this Father's house on the road of development by the inspiration of faith, where the footprints of Christ remain as a guide for those who seek sonship in the Father's house.

2. The Father's house is established for the family of God and is a building of faith. Jehovah made his believing friend Abraham the visible landlord of this house in the absence of the Invisible—because Jehovah opened the covenant of faith with him. And Abraham, in order to establish this covenant between the people of this house and the Owner of the house, laid his son Isaac on the altar of sacrifice, by virtue of which he was given to look down through the ages to the works connected with Christ's death and resurrection, also the subsequent governmental power and capital city. Abraham is called the father of the children of faith, be­cause he holds the first place in this large building. Paul says, "Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed."—Gal. 3 :6-8.

Christ confirms this in the parable of the rich man and Lazarus, in which he raises as it were the curtain between the kingdoms of life and death. (See Luke 16:19-31.) On the morn­ing of the resurrection, Lazarus will be led to the bosom of Abra­ham; and from the lake of fire the rich man will send his prayer to Abraham for succor for himself and his five brethren; but Abra­ham will refer them to "Moses and the prophets." To the elevated man, clothed in linen and purple, he says, "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented."

This shows that this son has already received his good things,—the blessing which really belongs to the house of Abraham. Christ propounds the Abrahamitic stewardship in another parable of the future and says, "And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weep­ing and gnashing of teeth." (Mat. 8: 11, 12.) "The children of the kingdom" represent that caste who now disclaim the obligations of the servants and enjoy the privileges which were not to fall to the lot of the children until the time of dividing the inheritance.

The author of the Epistle to the Hebrews says that Moses was a faithful servant in the prefiguring house, the builder of which is due more honor than the house itself, and that Christ is "a Son over his [God's] house." In spite of this the Son assumes the position of a servant in the work, without even demanding the rights of a servant. (Compare Heb. 3:1-6 with John 13:3-16.) As the first Son he shouldered the Landlord's obligations; he said, "Ye call me Master and Lord: and ye say well; for so I am." And then he makes a comparison between himself and the rich man: "The kings of the Gentiles exercise lordship over them ;' and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth."—Luke 22 :25-27.

Then he rose from the table, laid aside his garments, took water, and washed his disciples' feet as a benevolent father of a house; he did this because their sufferings were eased thereby and they felt themselves at home. Compare herewith Luke 7:36-46 and 1 Tim. 5:10, where the obligations of hosts and hostesses are men­tioned.

Moses was a servant of faith during the time God was building a typical material temple and throne over and among the seed of Abraham. This building extended over nineteen hundred years down to Christ. Then the pattern—"a shadow of good things to come"—was ready, and consisted of a kingdom, where the believer was linked with a material temple and movement through written commandments. In this kingdom, the temple and the city Jeru­salem constituted the very center of splendor. But this was not the temple city which Abraham saw commence through the power of the resurrection revealed on the real Isaac—the son of promise, Christ.

The house of Christ resembles "a sheepfold," of which Christ himself is "the door," in that he gave his life for the sheep. The sheep belong to the Father; and the offspring of Abraham were reared in this sheepfold. The Father and Son worked on this house and still continue to do so. (See John 5:17.) The Chief Shep­herd had "other sheep" which he must also bring to this sheep­fold. And he designated the "hireling" shepherds of this sheep­fold as "thieves and robbers," who "slaughter and destroy the sheep." (John 10.) The "other sheep" are the ten tribes of Israel. —See Jer. 50:4-7 and Ezek. 37.

The Pharisees knew that the Father's house was built in the Father's vineyard. These high church patriarchs understood that he referred directly to them when he showed in a parable that they had slain the servants which the Father had sent to gather in what. the vineyard had yielded, and that they had deliberated to kill the Son, who was sent last of all, and take full possession of the inheritance themselves. (Mark 12:1-12.) This explains where the house is and of what it consists. But we desire to quote the testimonies concerning the Father's house, or as it is more generally called in the New Testament, the congregation of God, or the house of God, given by those to whom the Son gave the stewardship in his absence.

The Congregation of God—the House of God.

Speaking of the Son, after having referred to the position Moses held in the Father's house, the author of the Epistle to the Hebrews says concerning the house, "But Christ as a son over his house, whose house we are, if we should hold fast the confidence and the exaltation of the hope firm unto the end." (Heb. 3:6, Emphatic Diaglott.) Paul says that this is the temple of God and the congre­gation of God: "For we are laborers together with God: ye are God's husbandry, ye are God's building ... Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you! If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." (1 Cor. 3:9-17.) And to Timothy he writes, "That thou mayest know how thou oughtest to behave thyself in the house of God, which is the church for congregation] of the living God, the pillar and ground of the truth." (1 Tim. 3:15.) With the following emphasis and result the power of salvation of the grace of God now reaches the enclosed and misguided sheep through the efforts of the faithful servants of the house:

"That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: but now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ . For through him we both [Gentile and Jew] have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the house­hold 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 unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit."—Eph. 2:12-22.

This combined temple and throne is still being built on by the Spirit of God through Jesus Christ, and constitutes the throne of the Father's name. It is still the occupation of the Son to unite the faithful by means of the name of the Father, which unites and defends the believers. For this reason Christ said in his prayer to his Father when he turned over the stewardship to his servants:

"I have manifested thy name to the men whom thou hast given me out of the world; thine they were, and thou hast given them to me; and they have kept thy word. Now they know that all things whatever thou gayest me are from thee… I entreat for them; not for the world I entreat, but for those whom thou has given me; because they are thine . . . And I am no more in the world, but they are in the world, and I am coming to thee. Holy Father, keep them in thy name, by which thou hast given them me, that they may be one, as we also are. When I was with them, I kept them in thy name, by which thou hast given them me; and I guarded them, and no one of them was destroyed, except the son of destruction; that the Scripture might be verified. But now I am coming to thee; and these things I speak in the world, that they may have my joy completed in them. I have given thy word to them, and the world hated them; because they are not of the world, as I am not of the world . As thou didst send me into the world, so I sent them into the world; and in their behalf I sanctify myself, so that they also may be sanctified in truth. Nor do I entreat. for these only, but also for those believing into me through their word; so that all may be one; as thou, Father, art in me, and I in thee, that they also may be in us; so that the world may believe that thou didst send me. And the glory which thou hast given me, I have given them; that they may be one, as we are one; I in them, and thou in me that they may be perfected into one; so that the world may know that thou didst send me, and didst love them, as thou didst love me."—See John 17, Emphatic Diaglott.

The appearance of the house. These faithful acknowledged no other names than the names of the Father and Jesus. Those who believed exhorted one another to keep "the unity of the Spirit" in humbleness, saying, "Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, ever, as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all."—Eph. 4:1-6.

Their God was not triune. And their Jesus was not God, but he was the Son of the Almighty, and the impartial Mediator between God and those mortal souls who sought at the door of the Father's house life and incorruptibility upon the foundation of faith. Therefore Paul says, "Now a mediator is not a mediator of one, but God is one." (Gal. 3:20.) If we add to this the following descrip­tion of the congregation representing the throne of God, the pure elevated position of restitution is very clearly seen, from which position a terrible apostasy has been brought about by the destroyers of the temple: "And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon; them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet: and distribution was made unto every man, according as he had need."—Acts 4:32-35.

The Father's house, the church of God, or the congregation of God, stood on this glorious plane of unity and faith; and it apostatized from that position. It will now be restored and developed into the new Jerusalem.

THIS REFERENCE IS FROM THE GOSPEL FOUNDATION

*JOHN 14: 6

III. What is the Son of God ?

Answer:

"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." (John 14:6.)

"Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whoso¬ever liveth and believeth in me shall never die. Believest thou this? She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world." (John 11:25-27.)

The Word of life:

"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ." (1 John 1:1-3. Comp. John 1:1-14.)

Jesus said:

"I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.... Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood (spiritual nourishment), ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.... As the living Father bath sent me, and I live by the Father; so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever." (John 6:51-58.)

"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father bath life in himself; so hath he given to the Son to have life in himself; and bath given him authority to execute judgment also, because he is the Son of man." (John 5:24-27.)

To this John adds Jehovah's testimony saying:

"If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." (1 John 5:9-13.)

In order to convince humanity that He was the very means whereby God makes the dead alive, i. e., that He is the connection between the Almighty fountain of life and mortal souls, He demonstrated His lifegiving ability on Lazarus, His friend, saying: "Lazarus, come forth !" But He called on the Father to help Him before so doing. (John 11:41-44.) Lazarus was decomposed, but came out sound and well.

Then again He saw a weeping widow by the bier of her only son and His tender heart was touched, and He said to her:

"Weep not. And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother." (Luke 7:13-15.)

The daughter of Jairus was also dead, but at Christ's command: "Maid, arise !" she arose, and was handed to her astonished parents alive and well. (Luke 8:41-56.)

Thus the great and only true God was made known through His Logos in flesh. And therefore Jesus said: "No man cometh unto the Father but by me." (John 14:6.)

The Father gave His Son power to show how near He stood to the fountain of life, that we should be able to understand how God's Word contains creating power and that by it all things are created. And that in order to enter the new creation this Word must enter into our carnal bodies and control our every thoughts and acts. If we continue to hear the voice of this Word, Jesus will call us and we will receive immortality through the resurrection on the last day.

THIS REFERENCE IS FROM DUAL PLAN

*JOHN 14:11

7. The most holy apartment. We will begin the investiga­tion of this, the most important part of the sanctuary, by pre­senting the nature of the ascension of Christ.

"Having, therefore, a great High Priest who has passed through the heavens, Jesus, the Son of God," etc. "For the Anointed one did not enter the holy place made by hands, the anti-type of the true ones, but into heaven itself, to appear now in the presence of God on our behalf." (Heb. 4: 14; 9: 24.)

Such texts are used as bases for doctrines teaching that the spiritual sanctuary is located above the starry regions. The trou­ble is that even the very heaven itself is misplaced by them.

Does the Scripture mean that Christ, in order to get into the presence of God, must pass through the heavens and beyond into heaven'? That is the language of the quoted texts. No! he said while yet in the mortal state, "I am in the Father and the Father in me." (John 14: 11.) We shall let the writer of the letter to the Hebrews explain his own language. In referring to the hope placed before or ahead of all true believers in Christ, he states how God, by "two immutable things" (his own counsel, and an oath to Abraham to confirm it), has established the fulfillment of that hope and adds:

"Which hope we have as an anchor of the soul, both sure and firm, and entering the place within the veil, where Jesus, a forerunner on our behalf, entered, having become a High Priest for the age, according to the order of Melchizedek." (Heb. 6: 19-20.)

Thus Christ's going into heaven means that he has passed through the second veil of the sanctuary, where also the hope of his followers is placed. He went ahead of them into that most holy place. Now the question: How did he go there? By the resurrection from the dead; by laying aside the flesh or the mortal covering, he passed into the most holy apartment of the sanctuary of faith. Peter, in referring to the same hope, expresses himself as follows:

"Blessed be that God and Father of our Lord Jesus Christ, who, according to his great mercy, has begotten us again to a living hope, through the resurrection of Jesus Christ from the dead, to an inherit­ance incorruptible and undefiled and unfading, preserved in the heavens for you." (1 Pet. 1: 3, 4.)

Our forerunner has gone ahead of us to that incorruptible inheritance, which remains to be unfolded by his power of revelation. That inheritance, promised first to father Abraham, is kept in the heavens: i. e., the heaven of heavens yet to be created, or the one which is to unfold its glory and eternal brightness over the seed of Abraham. How will that be done? By a transformation of the old creation to a new creation, illustrated in the resurrectiQn of Christ from the dead—he arose an immortal being.

The most holy apartment of the spiritual sanctuary consti­tutes the very centre of that transformation—hence Christ is there ahead of the family of God. He will reveal it in due time. Those who read the Scriptures in such a way as to get the objects of the spiritual administration to be stationary like the institutions of Bel, are still behind the cover of faith. As long as faith is at work there is nothing dead, stationary or localized about its develop­ments; it brings out one object at a time. "My Father worketh hitherto and I also work," says the Lord. They both work and develop the living sanctuary.

The most holy apartment will not be revealed until the twelve tribes of Jacob have been gathered and have passed the Red Sea. There, formed in a brotherhood outside of Babylon, the sanctuary of God that at present is trodden under foot by the Babylonians, will be seen again. As God's power centers on the holy assembly, the most holy apartment will gradually unfold and reveal itself to the detriment of the opposing party. The throne of God is there. The plagues that will exterminate the Babylonians, will be issued from the most holy place.

THIS REFERENCE IS FROM THE GOSPEL FOUNDATION

*JOHN 14:16,17,26

The Evangelical Foundation

CHRIST is spoken of as the founder of the Christianity of today. And all the different denominations claim that He is their teacher, and they also claim to believe that the Word of God constitutes the authority whereby we should be governed in matters pertaining to faith. All acknowledge that the Spirit of God exists, and think that they are led by it. We will let the Lord define its office. He says:

"I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you." (John 16: 12-15.)

Is it not reasonable to assume, that if the Spirit of God had been the instructor of all, we would all have been one in faith, and united in only one church? Would we not be equally one in religion as we become of one mind in arithmetic, studying under the same instructor from the same elementary principle? Fundamental truth may be withheld or misconstrued for a time, but it cannot be obliterated. This teacher is confined to "the truth," and depends on the Word of God and the testimony of Jesus for the lessons it teaches the disciples. Jehoshuah (translated Jesus) means the "salvation of Jehovah." And He, as the Logos personifying the words containing eternal life from God, has emphatically said, that the Spirit or influence of God, is to mold each believer until all such are converted into children of God because they all become partakers of the Father's divine nature and consequently are of one mind:

"And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 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 Ghost, 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 14:16, 17, 26.)

The "Christian world" is so deplorably divided that the "heathen" deride their depravity. The "Christian" countries are rendered very unsafe by all the crimes committed by young and old, officers in high standing and "Rev. Fathers" and preachers of all denominations. Instead of love of truth we have graft and machinery of church and state, tying the oppressed under cruel burdens, and an army of lawyers that would, on comparison, make the lawyers Jesus addressed appear like angels of mercy. (Mat. 23 and Luke 11.)

The result of this kind of Christianity demonstrates itself in the world war like a typhoon sweeping "Christian brothers," "heathen" and women, babies and homes in one monstrous bottomless pit of ruins in this lofty civilized world. This is the very seal of ability stamped on the governing skill of ungodly men of this world. As long as the people can be induced to believe, that the Almighty is the originator of, and pleased with this govern¬mental system on earth, just so long will they subject themselves to the fearful burdens church and state alike impose on them. The preachers of all creeds claim the Bible as authority. But it is only too plain, from the Bible viewpoint, that the religion of the combination of wealth is composed of commandments of men that make the commandments of God of no effect, and that the haughty priests of Mammon know that they are made only for the purpose of deceiving and subjugating the masses. That is the reason why the christened pagan church has always been a great opposer of public schools for the common people, i. e., it is dangerous to give them knowledge.

THIS REFERENCE IS FROM FAITH IN JESUS

*JOHN 14:17

Second. Immortality, or Eternal Life. The traditions of men hold forth the immortality of the soul as the everlasting life, also that this immortality proceeds from the corruptible Adam. He had immortality breathed into him, and ever since, the eternal life-power propagates itself from parents to children.

The Scriptures, to the contrary, show that the eternal life is a gift from God to the children of faith, and that this gift comes to them through Jesus Christ in the same manner as he himself received it from the Father. He was made immortal through the act of resurrection, for then his corruptible body was made incorruptible and immortal. He was the first one among the brethren to experience this act of transformation, and in relation to the believers, he became the life-giver or the transporter of the eternal life-power, wherefore he is called "The eternal life." (1 John 5: 11-13.)

The eternal life has its origin in the seed of God, and this seed consists of the Word of God. The natural seed illustrates how the life is produced, for it is always linked with a resurrection. The seed in the previously prepared soil shoots up in a new body, having the new life in it and rising above the surface of the earth. The seed of God—the Word—given for salvation, is sown in the believer's mind, and from it springs the new eternal life—first in hope and in developments of faith, and finally in a new incorruptible body in and through the resurrection. The apostle Peter confirms this in the following testimony: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." (1 Pet. 1: 23.) John testifies of the same in John 3: 9.

It is the knowledge enclosed in God's Word of salvation that effects life and true connection with the Life-giver within the believer, whose mind receives the sown Word.

He understands the meaning of the Word and is actuated by it. It was the knowledge in the words spoken by God to the first human pair that Adam was not able to com­prehend. His mind was superficial and was controlled by the knowledge proceeding from the tree of knowledge—a knowledge to be compared with the general traditions of men, for they are adapted to the carnal mind and can be learned by heart.

The knowledge of God, to the contrary, depends on the assistance of the Spirit; it leads to and unravels the meaning God has put into his words. The world can neither understand nor become a partaker of that Spirit, for the Spirit does not cooperate with the world, but leads out from it. (See John 14: 17.)

The Spirit of God dwells in the man who is begotten by the seed of God, and of such people Paul testifies thus: "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." (Rom. 8: 11.) It is the indwelling Spirit that links the believer with the resurrection of life.

THIS REFERENCE IS FROM BEHOLD THE BRIDEGROOM

*JOHN 14: 17, 26

"Mystery, Babylon the Great."

"So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seyen heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: and upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth. And I saw the woman drunken with the blood of the saints and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration." Rev. 17: 3-6:

This creation was started by Nimrod and it includes all the cities, churches and cormorant institutions under whatever name they may

carry. It is composed of "the cities of the nations." Christ will destroy this creation, stained with the toilers' sweat and blood and

with the blood of all the saints—witnesses of the truth. (See Rev. 16: 19 and 18: ' 24.)

Now let us see what commission God Almighty gave his Son,

The Revealer of All Mysteries.

"All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth In parables; I will utter things which have been kept secret from the foundation of the world." Matt. 13: 34, 35.

He revealed what had "been kept secret from the foundation of the world." And his God gave the following command to his

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disciples, "This is my beloved Son, in whom I am well pleased; hear ye him" Matt. 17: 5. Now compare the command Jesus gave his apostles in Matt. 10: 5-27, and behold the enormity of the crime committed by the mystics against both God and man. He said, "What I tell you in darkness, that speak ye in light ..:. and on the housetops." Jesus said: Go! not to sit as lords but to continue to go and reveal the mystery of the gospel until he returns. (Acts 1: 8.) He promised that they should be reminded by the Spirit of prophecy and truth, of God's words and also by additional revela­tions concerning the future. (John 14: 17, 26; 16: 13.) Thereby, we disciples become

"The Stewards of the Mysteries of God."

What did Jesus require that his stewards do? We will let him give the answer. "Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing." Luke 12: 42; 43.

While "that evil servant" withholds the truth. from the people and persecutes the good servants, "the people perish for want of knowledge." Paul said that `fit is required in stewards that a man is found faithful." I Cor. 4: 1, 2. Therefore he sought the sustenance of the prayers of the true disciples in order that room be given him and a mouth of wisdom to boldly and openly proclaim the "mystery of the gospel" Eph. 4: 11-19.

In Col. 1: 24-27, he reminds his brethren of his sufferings for being a revealer of "the mystery which hath been hid from ages and from generations, but now is made manifest to his saints." God wants his mystery made known and in proclaiming it, we proclaim Christ, for in him—the misunderstood and murdered Logos, the Son of God—this mystery of the kingdom to come, is centered, and he will materialize all the promises through the resurrection at his second coming. Paul understood it so, and revealing the glorious hope, he says:

"Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised in­corruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 0 death, where is thy sting? 0 grave, where is thy victory?" 1 Cor. 15: 51-55.

Here we read nothing of the immortal soul doctrine, (die and go to heaven) preached by the mystifiers of the gospel. We are told instead, that our salvation is dependent entirely on the changing of

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our mortal bodies into immortal ones, before we can gain the salvation we hope for in Christ. And the apostle has clearly shown in the foregoing of the same chapter, that this great work is to be done at the second coming of Christ, who thereby not only becomes "the author" but also "the finisher of our faith." When faith is finished, we behold the reality that we have hoped for in Christ. Thus, the stewards of God's mystery, must reveal to the people the knowledge of salvation hidden from the ungodly mystics, in order that those who belong to God may receive the seed of immortality and reform, so that they can be delivered from the power of death and the grave when Jesus comes.

THIS REFERENCE COMES FROM ARMAGEDDON - *** LEFT OFF HERE ON 3/8/09

*JOHN 14:18,20

'In the spiritual dispensation all the material objects are taken away and the true worshippers come in the immediate presence of God. Christ says to His followers: "Lo, I am with you alway, even to the end of the world." Matt. 28. 20. "I will not leave you comfortless, I will come to you. ... At that day ye shall know that I am in my Father, and you in me, and I in you." John 14. 18, 20.

This direct union with God is brought about by the Son of man, and the heaven is opened and inclosing the movement carried on by Him. During the time of the Gentiles the work of the Son of man is depressed and the spiritual dispensation is hidden by the material temples and other heathen developments.

The book of the Revelation can not be understood as long as the mind is unable to comprehend the true meaning of the spiritual dispensation. For instance, we read: "A door opened in heaven," "a throne set in heaven;" "there was silence in heaven;" "there appeared a great sign in heaven;" and "there was war in heaven;" "the temple of God in heaven was opened," etc. All these has reference to the mission of the Son of man while he carries on His prophetic work to make the kingdom of this world His own.

The sign of the Son of man in heaven is explained in the follow­ing vers, namely Matt. 24. 31: "And he shall send his angels, (His representatives) with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other."

A great trumpet — what kind of sound will that give, and who will blow it? The 14th vers in Matt. 24 answers the questions: "And this gospel of the kingdom (the same that Christ Himself and His apostles proclaimed, namely that the kingdom of heaven is at hand), shall be preached in all the world for a witness unto all nations; and then shall the end come."

As the calamities, including the 3'%z years' drought and its consequences increase in desolating strenght, the gospel sound will be raised in power, and the signs of the Son of man will appear here and there. His presence and the sign thereof will be as "the lightning cometh out of the east, and shineth even unto the west; so shall also the "parousia" (presence) of the Son of man be." Matt. 24. 27.

THIS REFERENCE IS FROM CHRIST'S ACTS OF SALVATION

*JOHN 14: 21,24

The Intermingling of the Two Laws

Christ says: "He that bath my commandments, and keepeth them, he it is that loveth me.... He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me." (John 14:21,24.)

And it is from this and similar passages of Scripture the interminglers of the typical law and that of Christ take support. They do not know the difference between the two separate laws, but mix them together, as if Christ were still subject to demands of both the moral law and that of the temple law, and that He handed them over as a heritage to His followers. But the Scripture differen­tiates very clearly between these two laws. Just as clearly as it differentiates between the natural or carnal-minded person and the one who is spiritual-minded, it differentiates between the law of ordinances and that of faith. The author of the epistle to the Hebrews says:

"For there is verily a disannulling of the command­ment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bring­ing in of a better hope did; by the which we draw nigh unto God." (Hebr. 7:18, 19.)

This hope was founded outside of the frame of the law, and Peter expresses this in the following spiritual words:

"Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." (1 Peter 1:3.)

This living hope no commandments of the law could illustrate, nor could they limit the love that accomplished it. And hence the commandments of such a law cannot apply on those who by virtue of faith have linked them­selves with the One resurrected from death. The sum total of Christ's commandment to His followers is the following:

"If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. 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. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that what­soever ye shall ask of the Father in my name, he may give it you. These things I command you, that ye love one another." (John 15:10-17.)

His own sacrificing love, which led Him into death for His friends, constitutes the law of faith, and this He impressed on His spiritually minded followers. He Him­self had completed the law of ordinances in all of its demands, and on the road of love He had excelled all of its commandments. And now, therefore, He presents to His friends the same law of faith that controlled Him unto death, hence this law, and no other, is their guide.

The object with the law of ordinances, namely, perfect love of God and fellowmen, is personified to perfection, yes, excelled, hence there are no regulations that turns the mind back. They look to and follow the One resur­rected from the dead, and they await His return. In the love which actuates them because of this, they proceed in the law of faith, doing their deeds in accordance there­with.

THIS REFERENCE IS FROM THE GOAL OF SALVATION

*JOHN 14:26

III The Misdirecting Waymark

We are now in the twentieth century. One looks out over the field of Christendom and examines the confusion existing there, and then the question involuntarily presents itself: Where are we?

One begins to search. One compares the Middle Age history with that of our present time and one finds that, as far as the spiritual development is concerned, there is by far not the difference one had imagined. The salvation was then exclusively in the hands of the priests, and the people were made to believe that the priests possessed divine commission and power to either save (absolve from sin) or condemn (to bind to sins) the individuals who came under his official administration.

The Reformation thrust its powerful sword between this alleged priestly power and the people by placing the Holy Scriptures in the hands of the people. The voice of the Reformation sounded loudly in all countries, and wherever it was permitted to enter, the people were admonished: "Read for yourself and learn to know the road of salvation!"

With this voice was accompanied a spirit of investigation. Those who searched for the truth turned their ears from the unscriptural explanations of the priests and, praying to God for the guidance of His Spirit, they read and searched the Scriptures, thereby making themselves entirely independent of the priests. They learnt to rely on the guidance of the Spirit, meanwhile continuously studying the Word in order to get hold of its meaning. This accorded with the testimony of Jesus:

"But the Comforter (the Helper), which is the Holy Ghost, 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 14:26.)

The warmth of the Reformation is long since both dead and buried, and the Bible-searching spirit has left room to the Middle Age fantastic and baseless imaginations or hopeful fancies concerning salvation, of which the Bible does not contain a single promise. The Catholic relics and regulations prescribed by the priests have now been replaced with festal arrangements, unscriptural conversions and the like. The halls of prayers have been turned into auction rooms.

Instead of works, such as certain ablutions, fasts and pilgrimages, it is now religious concerts, sensual picture shows, fraudulent auction sales on the products of sewing-bees, lotteries and other undertakings at variance with the Word of God.

During the time this change has taken place the preachers have raised their voices against works, pleading faith to be the only saving power. Under this loud-speaking sign and by application of certain passages of Scripture, suitable for the purpose, the preachers have concocted the gospel generally preached in a manner advantageous to themselves. It consists of a mixture of fables, where the milk is used merely as a coloring. By means of this mixture the preachers have succeeded in stealing away from the people the desire to search the Scriptures in order there to find more and more of God's infinite wisdom. They have stopped up the heart's desire of the people for more light and guidance of the Spirit of God, with the to them so dear and frequently employed stopper: "Only believe! Only say Jesus, and you are saved!"

They have now attained their object. The mass is ensnared under their power. And those they have been unable to ensnare have turned their backs with contempt to everything called religion as being unworthy of their attention. The pastors might well rejoice because of this, and they actually do it. There is no one anymore who asks them what this or that means, which God has spoken through His servants the prophets. And why does no one ask? Because the spirit of research has left the people. Neither is there anyone who criticizes the arrangements of the pastors for the purpose of raising funds — no matter if this is done by fraudulency of the most brazen sort, only it is done in the name of Jesus, for that condones for it all.

THIS REFERENCE IS FROM THE GOSPEL FOUNDATION

*JOHN 14:27,28

Testimony of Jesus concerning His Father and God.

"And Jesus answered him, The first of all the commandments is, Hear, 0 Israel; The Lord our God is one Lord." (Mark 12:29.)

This leaves no room for "a trinity." The Son is very careful not to encroach on the supremacy of the Father and thus it is written of Him:

"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world," etc. (John 3:16, 17.)

This forbids the expression used about the "deity of Christ" at the expense of His God and Holy Father. God sealed and anointed His beloved Son with wisdom and superior power, while He broke open in humble obedience the way to the great Father. (See John 6:27 and Acts 10:38.) And it is very debasing for so called Christians to ignore all the testimonies of so high authority about the Father of Christ.

Jesus came in the name of His and our Father and God, but the world did not receive Him. He said: "Another shall come in his own name, him ye will receive." Here the pope stepped into prominence on the platform of Nimrod and was indeed received by the wicked world. But Jesus and His Father are still unknown. He said:

"But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape." (John 5:36-44.)

"My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7: 16, 17.)

He being the Word of God could not do anything of Himself, but always gave God the credit for both the wisdom and the power that was flowing from Him, thus giving evidence that He was the Son, and not the Almighty that spoke. He said:

"He that is of God heareth God's words: ye therefore hear them not, because ye are not of God." (John 8:47.)

Jesus came as the Logos from the Father, and after having completed His work in opening the New Covenant with His twelve witnesses of the New Testament agreement with Jehovah, as stated in Jer. 31:31-34, He gave His soul as an atonement for the severed creation to unite man, by obedience to faith in God and His Logos-man, with the Almighty Father, and was by Him made both Lord and Christ, when God resurrected His Son from the grave. Of this the prophet spoke, saying:

"Jehovah said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." (Acts 2:34-36.)

Jesus, the Son of the virgin, was by that act saved from death and born to a higher plane, then He returned to His Father a bodily Being in the exact likeness of His God and Father. Before He left his sorrowful disciples, He gave them these very comforting promises of God's love for us:

"Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." (John 14:27, 28.)

"For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father." (John 16:27, 28.)

THIS REFERENCE IS FROM GOSPEL OF THE KINGDOM TO COME

*JOHN 14:30

Temptation has its evening, midnight, cockcrowing, and morn­ing. The magic powers of evening filled them with a passionate desire for greatness. The midnight cry of peace increased their desire to sleep. God was at one with "Christianity," and the armed giant sought to stifle the last voice of freedom. Peace! Peace! is the cry. But suddenly new war clouds appear. The terrible conclud­ing scenes of denial and apostasy will then commence, when truth and innocence will be reckoned among malefactors. Brethren will betray one another. Patience will then enter the last tempering fire, which borders on despair.

Despair.

Even in a condition of despair we find the footprints of the Deliverer, besides those of other servants of the Word of God. Jesus said, "My soul is exceeding sorrowful, even unto death." (Mat. 26:38.) Then he was betrayed, imprisoned during the night, and placed before the judge; and the morning began to dawn.

Paul gives us an idea of what powers we have to battle against when he admonishes us to clothe ourselves with "the whole armor of God." And Christ exhorted the disciples, saying, "Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak."—Mat.26:41.

This shows that the powers that seek to overcome us are stronger than the flesh, and can be conquered only by the power of God. Paul mentions these evil forces as follows: "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in the high places."—Eph. 6:12.

It is a comparatively easy task to conquer our own flesh and blood, but to conquer rulers of this world and evil spirits requires greater powers. The Master stood before such evil powers when he uttered the words we have just quoted. He felt himself aban­doned during his death struggle; therefore the human feeling within him expressed itself in the words, "Eli, Eli, lama sabach­thani 'I" translated, "My God, my God, why hast thou forsaken me ?" When the cup of suffering was full he said of the develop­ment of the Word in connection with his first advent, "It is fin­ished." Then he was acquainted with the three grades of tempta­tion.

The last struggle of the Master with the tempter may therefore with good reason be called a struggle with the giant Despair, for then the tempter and accuser was connected with leagues of violence, who were ready to avenge the damage the Son of truth had caused the throne of falsehood. Fear of an ignominious death did not press from his lips the above mentioned words. Nay! He "called for Elias" to prepare the way for the Prince of the covenant to come to his people.

The enemy stepped forth as the judge under the pretentious light of the penetrating sunshine of perfection to point out to Jesus that his work could not be approved of God, who is perfect. The weapons he had used in his struggle of the wilderness were inade­quate now. Bread, a universal throne of honor, or bodily danger, were of little consequence to him. But to fulfill the commission he had taken upon himself in a manner acceptable to the Father of perfection—this was his only vulnerable point. Therefore the tempter appeared as a judge over the Word made flesh in order to discover unfulfilled requirements, shortcomings, and sufferings, piercing the worn-out and overstrained Champion with arrows of criticism.

The Master was thrown into the bottomless chasm of despair and weighed in the scales of perfection—the full requirements of the Word on one side of the balance, and its shape in flesh on the other. Each Word of God received birth in his flesh with pain, and a cloud of despair enveloped the sun of hope; because God tried him and abandoned him for a moment, as it says of Hezekiah in 2 Chron. 32:31.

"But," says someone, "Christ had no sins, or faults; how could he then feel despair ?" It is true he had no reason to despair; still the following little sentence gives us the key to the secret: "For even Christ pleased not himself." (Rom. 15:3.) Circum­stances placed requirements on him which were not met with satis­faction; therefore the scorn of infidelity resounded over him unto death, as the prophet had foretold. (Psalm 69 :7-21.) Under such circumstances the judgment weighed heavy in his soul, and beads of perspiration dropped from his emaciated body like drops of blood. He said just before he fought his last struggle, "The prince of this world cometh, and bath nothing in me." (John 14:30.) If Satan has a larger mortgage on us than the Word of God when we come to this pass, he will retain his prey.

Jesus had taken upon himself the welfare of the guilty; there­fore he must learn to know this struggle with the prince of lie in order to reach the despairing. And since Innocence has thus suf­fered for the guilty, he is able to help the prisoner gain freedom, if the latter adhere to the Word of patience; because the Word which has taken form in such an individual is a means to this end.

JOHN 14:30 WHO IS THE PRINCE (RULER OF THIS WORLD)

(Joh 12:31) Now is the judgment of this world: now shall the prince

of this world be cast out.

(Joh 14:30) Hereafter I will not talk much with you: for the prince

of this world cometh, and hath nothing in me.

(Joh 16:11) Of judgment, because the prince of this world is judged.

(Eph 2:2) Wherein in time past ye walked according to the course of

this world, according to the prince of the power of the air, the

spirit that now worketh in the children of disobedience:

GREEK - DIAGLOTT

John 14:29-30

And now I have told you before it occurs, so that when it occurs, you

may believe.

I will not speak much more with you; for the RULER of the WORLD is

coming, and has nothing in me.

It seems there are a lot of things to ponder about in that chapter.

At the bottom of the page in the Diaglott it reads:

Some say the RULER OF THIS WORLD means SATAN; some, the ROMAN

GOVERNMENT; others, the JEWISH HIERARCHY and MAGISTRACY; but

Wakefield, in his translation, thinks that Christ here speaks of

himself.

I guess I am with the PRINCE OF THE POWER OF THE AIR - and I do

believe that is SATAN.

G758

ἄρχων

archōn

ar'-khone

Present participle of G757; a first (in rank or power): - chief

(ruler), magistrate, prince, ruler.

And it is the OLD SERPENT - called the DEVIL - who is CAST OUT as in John 12:31

(Rev 12:9) And the great dragon was cast out, that old serpent,

called the Devil, and Satan, which deceiveth the whole world: he was

cast out into the earth, and his angels were cast out with him.

WHO IS THE RULER OF THIS WORLD????

(Mat 4:8) Again, the devil taketh him up into an exceeding high

mountain, and sheweth him all the kingdoms of the world, and the glory

of them;

(Mat 4:9) And saith unto him, All these things will I give thee, if

thou wilt fall down and worship me.

(Mat 4:10) Then saith Jesus unto him, Get thee hence, Satan: for it

is written, Thou shalt worship the Lord thy God, and him only shalt

thou serve.

(Mat 4:11) Then the devil leaveth him, and, behold, angels came and

ministered unto him.

THIS REFERENCE IS FROM: THE GOVERNMENTAL LAW OF THE NEW COVENANT

The Prince of this World

The prince of this world is the name the Lord gives the archangel of the great host of angels who lost their princi­palities. Of John 12:31 we see that this prince was not wholly cast out from his originally exalted position before the throne of God until the time the Prince of Life was condemned by this present world. Shortly before the Lord was delivered by the council of the high priests, He spoke as follows:

"Now is the judgment of this world: now shall the prince of this world be cast out."

The judgment of this world, pronounced over the Prince of the world to come, will revert on its own head. The judg­ment implied that no new world would be permitted to break forth. The power of life was condemned to death and the abode of death, that is to say, subjected to the same fate as everything else in the present world. The actual inspirer of this judgment work was the prince who, through deceit and falsehood, occasioned death to come into the world. However, although he had brought death into the world, yet he was not wholly cast out of his original home until the judgment had been pronounced over the Prince of the world to come. "Now shall the prince of this world be cast out," says Christ.

18

From Job 1:6-8 and 1 Kings 22:19-23 we see that the fallen angels had access to the throne of God, while simultaneously they carried out their activities on the earth. Hence it seems that their time of trial extended way down to the moment when the Prince of the world to come was condemned to death. There and then they reached their destiny; they were cast out as belonging to a world that is to be destroyed, when the world of life and light, with the elements belonging to it, are withdrawn therefrom. The reason why the Old Testament speaks so little about the prince of this world appears to be that his power was then not so great.

With this singular event, when the Word of Life was con­demned, are connected authorities of angels, principalities and other governmental offices. They belong to the first cre­ation, and as such they are subject to change. This change will come because the Prince of the future world did not clothe Himself in the nature of angels, but, as it says in the following:

"Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he taketh not hold of angels, but of the seed of Abraham he taketh hold." (Hebr. 2:14-16. The italicized words are quoted from the margin, and they accord with the original Greek.)

In the 5th verse he says:

"For unto the angels hath he not put in subjection the world to come, whereof we speak."

He says that the world to come has not been put in sub­jection to angels, so that their offices and governing power will be carried over to the next world. The new world, with all its offices, both those which are in heaven and on earth, belong exclusively to the seed of Abraham, that is, to the part thereof who by virtue of faith have linked themselves with the world of the resurrection. Hence the principalities of the angels will be transferred to this seed, and they will be brought forth as a result of life's recreating power.

Paul expresses himself still more clearly in the following words to the Colossians:

"Who is the image of the invisible God, the firstborn of

--19—

every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preemi­nence. For it pleased the Father that in him should all ful­ness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." (Col. 1:15-20.)

The head Christ, meaning the Anointed — the Prince of the world to come — is brought up and separated from the old or present world as the beginning to the kingdom of the new world. At the termination of the gospel dispensation He will return to the earth, accompanied by the heavenly angelic host, in order to harvest from all parts the heavenly fruit and separate it from the institutions, authorities and existing order. Everything that is then left behind will be enveloped in the darkest night, while the illuminating power of the new world rests over and is linked with the glorious productions of the new creation. Even the good angels are subject to this change, for everything will appear in a renewed form.

Who are those who then will fill the principalities that are associated with the heavenly throne? Are they angels? No. The world to come is not to be put under them. The Lord, in His parables, gives evident references to those who are there to hold the high offices. Mat. 24:45-47 is an example of this:

"Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods."

It is not an angel who either can fill this place or who justly can receive as a reward therefor such an exalted prin­cipality as to be co-regent with the King over the coming world.

In Luke 19:15-19 the Master further makes it clear who

they are who receive offices as princes and rulership in the coming world. He says:

"And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained five pounds. And he said like­wise to him, Be thou also over five cities."

The good angels will be ministering spirits there, subject to the commands of the chosen ones. Here we will add the following testimony by Paul:

"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." (1 Cor. 2:9.)

THIS REFERENCE IS FROM: THE MESSIAH AND ANTI MESSIAH

The description of the Lord's temptation, found in Matt. 4th chap., unfolds the meeting of the two spiritual rulers—the Prince of the kingdom of heaven and the prince of this world. Both lay claim to the kingdom, the power, and the glory. At this meeting, a definite conclusion was to be arrived at as to which one of the two was the true anointed, and in consequence of that, the heir to the kingdom, the power, and the glory.

THIS REFERENCE IS FROM:THE FAITH IN JESUS

We must then understand what this Comforter is going to do so that we do not receive a false one. The Lord tells us this in the following addition:

"And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore, said I, that he shall take of mine, and shall shew it unto you." (John 16: 8-15.)

THIS REFERENCE IS FROM: LUTHER

Because the priests have always agreed to co-operate in suppressing the spirit of freedom motivating the people, they have been able to influence the authorities to ratify their interdiction against more liberal opinions. About this Luther expresses the following:

"He [Satan] is the prince of this world and observes our intentions, just as we, on the other hand, are aware of his plans. But the cross which I refer to is this: that the powers of this world and the princes of the heathens, with their worldly laws, will not permit the cause to develop. They will introduce their interdicts before you have arrived at a positive conclusion. There is a piece of work to be done for him who not only is the prince of this world, but also its god, and he will undoubtedly soon begin to bestir himself in the hearts of the disbelievers, so that there is positively no prospect for you to accomplish your purpose in peace and quiet, wherefore you must prepare yourselves for the strongest opposition and for such dangerous storms that before your eyes it will seem as though the little church-vessel would be overcome by the waves, start sinking and run aground. What other consola­tion can I impart to you in this case than the little words of Peter: 'We ought to obey God rather than men.'" (Herde­brevet, pp. 68, 69.)

THIS REFERENCE IS FROM: LOGOS

When Christ, the innocent personification of truth and righteousness, died, the prince of this world was judged. The judge who then extirpated the guiltless from God's creation, thereby sealed his own doom, and that will go into effect when the new creation -- the home of innocency -- appears. The same holds good with respect to those who in one way or another act violently against the innocent, for the Spirit constitutes the seal in this matter. When the seal once is broken, the act remains, testifying against the guilty. Through acts committed he has occasioned his own doom. He has quenched the Spirit, the light is out, and he is surrounded by extreme darkness.

THIS REFERENCE IS FROM: ARMAGEDDON

JOHN 14:30

The influence of the evil spirits brought about the confusion and the enmity, that ever since have prevailed among the lower creation as well as among men. The human family lost its original home with all its blessings, and the descendants of Adam became heirs to the spiritual as well as the social confusion caused by the evil spirits.

The evil spirits have made use of man to build up the kingdom of the world, in which they rule by their spirit power. When Christ, God's Logos, by whom the restor4tion shall be brought about came on His divine mission, He met "the prince of this world" and was told by him, at the same time he gave Him a vision by which he portrayed to Him the kingdoms of the world and their glory: "All these things will I give thee, if thou wilt fall down and worship me." By that we know that he is, as Christ calls him, "The prince of this world." Christ says of him: "The prince of this world cometh, and hath nothing in me. "

The Jews believed, that the prince of this world had angels under his command. The Pharisees said about Christ: "He casteth out devils through the prince of the devils." And Christ refers to the devil and his angels.

The evils spirits understood God's meaning with His Logos that it contained the embryo or first cause of a kingdom, in which man would rise higher than the angels. That made the high angelic prince an opponent to God's plan. And, thrust out of his original high position, he planned to make man subject to his will and led him, when he also was thrust out of his first estate, to build up a kingdom of dead material, to stand as a fortification against the accomplishment of the plan of God.

THIS REFERENCE IS FROM: GOSPEL OF THE KINGDOM TO COME

"But," says someone, "Christ had no sins, or faults; how could he then feel despair ?" It is true he had no reason to despair; still the following little sentence gives us the key to the secret: "For even Christ pleased not himself." (Rom. 15:3.) Circum­stances placed requirements on him which were not met with satis­faction; therefore the scorn of infidelity resounded over him unto death, as the prophet had foretold. (Psalm 69 :7-21.) Under such circumstances the judgment weighed heavy in his soul, and beads of perspiration dropped from his emaciated body like drops of blood. He said just before he fought his last struggle, "The prince of this world cometh, and bath nothing in me." (John 14:30.) If Satan has a larger mortgage on us than the Word of God when we come to this pass, he will retain his prey.

SO IT SEEMS THAT OVER AND OVER AGAIN (there are more references from the Lee's work that I did not include here) THAT SATAN IS REFERRED TO AS THE PRINCE OF THIS WORLD BY CHRIST AND IN GENERAL. CHRIST IS ALSO REFERRED TO AS A PRINCE BUT PRINCE OF THE WORLD TO COME, PRINCE OF LIFE, PRINCE OF KINGS, PRINCE OF THE KINGDOM OF HEAVEN AND SO ON. I HAVE TO CONCLUDE THAT IN JOHN 14:30 THE PRINCE OF THIS WORLD IS INDEED SATAN!!

THE FOLLOWING REFERENCES ARE RELATED TO THIS SUBJECT MATTER, ARE CONTROVERSIAL AND SHOULD BE LOOKED AT CAREFULLY AS WELL.

*THESE REFERENCES ARE FROM DEL

(Heb 1:1) God, who at sundry times and in divers manners spake in

time past unto the fathers by the prophets,

(Heb 1:2) Hath in these last days spoken unto us by his Son, whom he

hath appointed heir of all things, by whom also he made the worlds;

(Heb 1:3) Who being the brightness of his glory, and the EXPRESS

IMAGE of his person, and upholding all things by the word of his

power, when he had by himself purged our sins, sat down on the right

hand of the Majesty on high;

G5481

χαρακτήρ

charaktēr

khar-ak-tar'

From the same as G5482; a graver (the tool or the person), that is,

(by implication) engraving (["character"], the figure stamped, that

is, an exact copy or [figuratively] representation): - express image.

and

(Joh 17:21) That they all may 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.

(Joh 17:22) And the glory which thou gavest me I have given them;

that they may be one, even as we are one:

(Joh 17:23) I in them, and thou in me, that they may be made perfect

in one; and that the world may know that thou hast sent me, and hast

loved them, as thou hast loved me.

(Joh 17:24) Father, I will that they also, whom thou hast given me,

be with me where I am; that they may behold my glory, which thou hast

given me: for thou lovedst me before the foundation of the world.

(Joh 17:25) O righteous Father, the world hath not known thee: but I

have known thee, and these have known that thou hast sent me.

(Joh 17:26) And I have declared unto them thy name, and will declare

it: that the love wherewith thou hast loved me may be in them, and I

in them.

AND

Gen 1:26) And God said, Let us make man in our image, after our

likeness: and let them have dominion over the fish of the sea, and

over the fowl of the air, and over the cattle, and over all the earth,

and over every creeping thing that creepeth upon the earth.

(Gen 1:27) So God created man in his own image, in the image of God

created he him; male and female created he them.

H430

אלהים

'ĕlôhîym

el-o-heem'

Plural of H433; gods in the ordinary sense; but specifically used (in

the plural thus, especially with the article) of the supreme God;

occasionally applied by way of deference to magistrates; and sometimes

as a superlative: - angels, X exceeding, God (gods) (-dess, -ly), X

(very) great, judges, X mighty.

SONG: "THE FATHER'S HOUSE"

PAGE 213 OF PILGRIM SONGS

(to read or sing)