Publication date
3/1/03
Volume
24
Number
5
The WatchTower
God's Supervision of His Saints
The Watchtower Magazines
../literature/watchtower/1903/5/1903-5-1.html
 
 
VOL. 
XXIV 
ALLEGHENY, 
PA., 
MARCH 
1, 
1903 
No.5 
GOD'S 
SUPERVISION 
OF 
HIS 
SAINTS 
"The 
steps 
of 
a 
good 
man 
are 
ordered 
of 
the 
Lord, 
ana 
h6 
delighteth. 
i1lo 
h48 
way. 
TluJugh. 
he 
stumble, 
he 
shall 
Mt 
be 
uttf1t"UI 
OfUt 
aown; 
for 
the 
Lortl 
upholdeth. 
him 
with, 
MS 
hand."-Psalm 
37 
:23, 
24. 
Calvinism 
has 
its 
good 
features 
as 
well 
as 
its 
bad 
ones. 
that 
if 
there 
is 
a 
God 
he 
is 
so 
concerned 
and 
occupit,d 
in 
his 
Its 
institutions 
meant 
the 
reaction 
of 
noble 
Christian 
minds 
own 
personal 
affairs 
and 
in 
the 
affairs 
of 
other 
beings 
in 
other 
against 
a 
false 
doctrine. 
The 
fact 
that 
these 
reactionists 
went 
worlds, 
that 
the 
hundreds 
of 
millions 
upon 
this 
planet 
are 
in 
to 
an 
extreme 
should 
not 
condemn 
them 
utterly, 
nOr 
nullify 
his 
sight 
and 
estimation 
but 
as 
so 
many 
mites 
would 
be 
in 
the 
good 
features 
of 
their 
teachings. 
It 
is 
customary 
for 
the 
man's 
estimation. 
These 
are 
little 
inclined 
to 
think 
that 
all 
pendulum 
of 
thought 
to 
swing 
from 
one 
extreme 
to 
another, 
the 
steps 
of 
a 
good 
man 
are 
ordered 
of 
the 
Lord. 
passing 
the 
central 
point 
of 
absolute 
truth. 
Indeed, 
we 
have 
As 
Calvin's 
day 
was 
a 
time 
of 
reaction 
from 
a 
wrong 
every 
reason 
to 
believe 
that 
this 
is 
a 
part 
of 
the 
adversary's 
thought 
toward 
a 
right 
one 
in 
this 
particular, 
so, 
today 
marks 
method 
in 
blinding 
the 
minds 
of 
those 
who 
are 
seeking 
truth. 
another 
crisis. 
Weare 
living 
in 
the 
time 
of 
reaction 
against 
He 
would 
It>ad 
as 
far 
away 
from 
absolute 
truth 
.as 
possible, 
the 
right 
thought 
on 
this 
subject, 
and 
in 
favor 
of 
the 
wrong 
either 
in 
one 
direction 
or 
the 
other 
in 
every 
reaction 
or 
re- 
thought. 
In 
early 
times 
in 
all 
the 
theological 
seminaries, 
as 
form; 
therefore, 
he 
seems 
to 
have 
taken 
an 
interest 
to 
the 
ex- 
well 
as 
in 
the 
great 
colleges 
and 
universities 
of 
Christendom, 
tent 
of 
helping 
the 
reformers 
to 
an 
opposite 
extreme. 
the 
teachings 
were 
distinctly 
adverse 
to 
the 
sentiment 
of 
our 
During 
the 
"dark 
ages" 
the 
central 
thought 
of 
our 
text 
text, 
and 
at 
very 
most 
allow 
that 
mankind 
as 
a 
whole 
is 
pos­ 
was 
lost 
sight 
of-the 
thought 
of 
God's 
care 
for 
each 
and 
for 
sibly 
under 
some 
kind 
of 
divine 
supervision 
and 
care; 
though 
all 
of 
his 
consecrated 
people. 
The 
thought 
inculcated 
and 
the 
sentiment 
seems 
to 
be 
that 
God 
knows 
and 
cares 
much 
less 
generally 
held 
was 
to 
the 
contrary 
of 
this; 
viz., 
that 
the 
aver- 
for 
the 
poor 
groaning 
creation 
than 
did 
its 
theologians, 
pub­ 
age 
man, 
even 
though 
a 
consecrated 
believer, 
is 
too 
insignifi- 
licists 
and 
reformers. 
cant 
for 
divine 
attention; 
that 
God 
had 
given 
over 
to 
the 
care 
There 
is 
a 
reason 
for 
all 
this, 
to 
be 
sure. 
The 
wheels 
in 
of 
the 
Pope 
and 
the 
clergy 
the 
souls 
of 
his 
people. 
To 
EO 
great 
the 
divine 
plan 
are 
so 
large, 
and 
the 
hands 
on 
the 
divine 
clock 
an 
extent 
did 
this 
teaching 
prevail 
that 
the 
people 
subject 
move 
so 
slowly 
that 
the 
natural 
man 
perceives 
no 
movement 
thereto 
did 
not 
think 
of 
Jehovah 
as 
their 
shepherd; 
nor 
even 
-fails 
to 
realize 
that 
God 
is 
working 
all 
things 
according 
to 
of 
Jesus 
as 
hts 
appointed 
representative 
shepherd; 
and 
did 
not 
the 
counsel 
of 
his 
own 
will. 
Lacking 
the 
instruction 
of 
the 
think 
of 
approaching 
these 
in 
prayer, 
nor 
of 
having 
their 
di- 
divine 
Word; 
worldly 
wisdom 
sees 
not 
the 
purpose 
of 
the 
vine 
oversight 
and 
direction 
in 
their 
affairs. 
On 
the 
contrary, 
permission 
of 
"the 
present 
evil 
world;" 
nor 
how 
the 
lessons 
if 
they 
had 
sins 
to 
be 
repented 
of, 
they 
were 
to 
go 
to 
the 
and 
experiences 
which 
it 
is 
giving 
to 
all 
mankind 
will 
eventu­ 
priest, 
make 
confession, 
and 
secure 
absolution. 
Had 
they 
re- 
ally 
work 
out 
a 
great 
bressing, 
as 
part 
of 
man's 
needed 
instruc­ 
quests 
to 
make, 
they 
were 
to 
ask 
the 
priest; 
or 
in 
prayer 
to 
tion; 
to 
be 
followed 
by 
his 
instruction 
in 
righteousness 
in 
the 
approach 
some 
dead 
saint, 
requesting 
his 
mediation 
with 
some 
Millennial 
age, 
soon 
to 
be 
ushered 
in. 
Wordly 
wisdom 
sees 
of 
the 
dead 
apostles 
or 
with 
Mary, 
the 
mother 
of 
Jesus, 
that 
not 
the 
object 
for 
which 
the 
church 
is 
now 
called 
out 
from 
they, 
in 
turn, 
might 
mediate 
with 
the 
Son 
Jesus, 
that 
he, 
in 
amongst 
the 
world 
and 
shaped 
and 
fitted 
and 
polished, 
by 
turn, 
might 
mediate 
with 
the 
Father, 
and 
that 
thus 
they 
might 
trials 
and 
difficulties 
and 
contact 
with 
evil, 
for 
the 
glorious 
be 
brought 
to 
the 
attention 
of 
Jehovah 
and 
possibly 
get 
some 
work 
of 
the 
future,-of 
blessing 
all 
the 
families 
of 
the 
earth. 
fragmentary 
blessing 
as 
a 
crumb 
from 
the 
table. 
And 
not 
seeing 
these 
things,-not 
seeing 
the 
object 
of 
the 
per- 
The 
reaction 
of 
Reformation 
times 
was 
against 
all 
this 
mission 
of 
evil, 
not 
seeing 
why 
God 
has 
delayed 
the 
binding 
sort 
of 
thing, 
and 
the 
central 
teaching 
of 
Calvinism 
was 
that 
of 
Satan, 
the 
overthrow 
of 
his 
power 
and 
the 
release 
of 
the 
God 
has 
a 
direct 
interest 
in 
all 
those 
who, 
through 
the 
merit 
bonds 
of 
superstition 
and 
blindness 
with 
which 
he 
has 
en­ 
of 
Jesus, 
become 
his 
children 
through 
faith 
and 
consecration. 
slaved 
the 
masses, 
it 
concludes 
that 
God 
is 
indifferent, 
and 
It 
is 
difficult 
to 
estimate 
how 
great 
has 
been 
the 
blessing 
that 
that 
all 
the 
provisions 
and 
arrangements 
for 
social 
uplift 
de­ 
ha,> 
come 
to 
the 
Lord's 
people 
through 
the 
revival 
of 
this 
doc- 
pend 
upon 
the 
wisdom 
and 
the 
benevolence 
of 
men. 
trine 
of 
the 
primitive 
church. 
We 
must 
ever 
feel 
grateful 
to 
How 
thankful 
should 
be 
our 
hearts, 
as 
we 
realize 
the 
di­ 
John 
Calvin 
and 
his 
coadjutors 
for 
the 
service 
they 
rendered 
vine 
favor 
which 
has 
rescued 
us 
from 
this 
blindness 
which 
to 
the 
household 
of 
faith 
in 
this 
particular,-even 
though 
we 
is 
upon 
the 
world, 
and 
particularly 
upon 
the 
great 
and 
world­ 
mm;t, 
at 
the 
same 
time, 
thoroughly 
repudiate 
that 
feature 
of 
ly-wise 
of 
Christendom! 
The 
knowledge 
granted 
us 
of 
the 
their 
teachings 
which 
passed 
to 
the 
extreme 
of 
declaring 
that 
plan 
of 
the 
ages 
saves 
us, 
not 
only 
from 
the 
bondage 
of 
priest­ 
as 
God 
had 
foreknown 
an 
elect 
church, 
the 
special 
and 
happy 
craft 
and 
superstition 
of 
the 
"dark 
ages," 
but 
it 
saves 
us 
also 
object 
of 
his 
care 
during 
this 
Gospel 
age, 
and 
to 
be 
exalted 
from 
the 
evolutionary 
unbelief 
which 
is 
now 
sweeping 
over 
ultimately 
to 
the 
heavenly 
state, 
he 
had, 
on 
the 
other 
hand, 
Christendom, 
and 
robbing 
all 
who 
have 
not 
the 
light 
of 
the 
predetermined 
the 
torture 
of 
all 
the 
remainder 
of 
the 
race, 
and 
present 
truth 
of 
their 
joy 
in 
the 
Lord, 
their 
peace, 
their 
confi­ 
had 
made 
ample 
provision 
therefor. 
God 
permitted 
(we 
may 
dence, 
their 
trust 
in 
him. 
even 
say, 
used) 
Calvin 
and 
his 
associates 
in 
the 
presentation 
We 
thank 
God 
for 
the 
ability 
to 
grasp 
this 
blessed 
proonise 
of 
an 
important 
truth, 
while 
at 
the 
same 
time 
he 
permitted 
of 
our 
text 
(and 
scores 
of 
others 
of 
similar 
import) 
and 
to 
them 
to 
attach 
to 
it 
this 
awful, 
blasphe'II1ous, 
God-dishonoring 
rejoice 
in 
them, 
strong 
in 
the 
Lord 
and 
in 
the 
power 
of 
his 
teaching 
respecting 
the 
non-elect. 
We 
thank 
God 
that, 
in 
his 
might; 
saying, 
"If 
God 
be 
for 
us 
who 
can 
be 
against 
us 
[to 
providence, 
we 
live 
in 
the 
time 
when 
it 
is 
due 
that 
his 
gracious 
any 
avail]?" 
If 
God 
so 
loved 
us 
while 
we 
were 
yet 
sinners, 
purposes 
toward 
the 
non-elect 
should 
be 
clearly 
seen, 
and 
his 
much 
more 
does 
he 
love 
us 
now 
that 
we 
are 
his 
people. 
(Rom. 
character 
freed 
from 
the 
evil 
aspersions 
of 
such 
a 
theory. 
5 
:8, 
9) 
He 
who 
has 
begun 
a 
good 
work 
in 
us 
is 
both 
able 
Papacy's 
conception 
of 
the 
insignificance 
of 
man, 
even 
and 
willing 
to 
complete 
it 
unto 
the 
day 
of 
Jesus 
Christ. 
(Phil. 
though 
a 
good 
man 
in 
the 
Lord's 
sight, 
is 
much 
nearer 
to 
the 
1:6) 
Since 
we 
are 
the 
Lord's, 
and 
have 
these 
various 
assur­ 
"iew 
of 
the 
natural, 
worldly 
man, 
than 
is 
the 
thought 
that 
ances 
of 
his 
Word, 
"We 
know 
that 
all 
things 
work 
together 
for 
all 
the 
steps 
of 
a 
good 
man 
are 
ordered 
of 
the 
Lord. 
The 
good 
to 
them 
that 
love 
God; 
to 
them 
who 
are 
the 
called 
[ones] 
natural 
man 
finds 
it 
difficult 
to 
believe 
in 
a 
God 
at 
all; 
as 
according 
to 
his 
purpose."-Rom. 
8:28. 
he 
looks 
about 
the 
universe 
his 
first 
th(:mght 
of 
its 
immensity 
Let 
us 
not, 
however, 
apply 
our 
text 
carelessly; 
let 
us 
note 
and 
intricacies, 
and 
of 
the 
greatness 
of 
the 
one 
who 
created 
carefully 
that 
it 
does 
not 
apply 
to 
all 
mankind, 
hut 
to 
the 
all 
these 
things 
is 
speedily 
oftset 
by 
the 
suggestion 
that 
pos- 
"good." 
The 
thought 
here 
is 
evidently 
in 
harmony 
with 
the 
sibly 
there 
is 
no 
God 
;-po'lsibly 
there 
are 
"laws 
of 
nature" 
statements 
elsewhere, 
to 
the 
effect 
that 
God's 
care 
is 
over 
the 
which 
form 
themselves 
and 
which 
operate 
themselves, 
and 
un- 
righteous, 
as 
when 
we 
read, 
"The 
Lord 
knoweth 
the 
way 
of 
der 
which 
all 
things 
are 
and 
shall 
ever 
be. 
He 
is 
encouraged 
the 
righteous, 
but 
the 
way 
of 
the 
ungodly 
shall 
perish." 
(Psa. 
in 
this 
line 
of 
doubt 
by 
the 
views 
of 
some, 
known 
as 
Scientists, 
1:6) 
"The 
Lord 
knoweth 
them 
that 
are 
his." 
(2 
Tim. 
2: 
19) 
Evolutionists 
and 
Higher 
Critics. 
Though 
none 
of 
these 
have 
Looking 
about 
us 
in 
the 
world 
we 
inquire: 
Who, 
then, 
are 
the 
temerity 
to 
declare 
point-blank 
that 
there 
is 
no 
God 
but 
the 
righteous 
1 
who 
are 
so 
good 
as 
to 
be 
properly 
called 
God's 
nature, 
they, 
almost 
without 
exception, 
MOW 
that 
this 
is 
the 
people? 
Hearkening 
for 
direction 
from 
the 
Word 
of 
the 
Lord 
leaning 
of 
their 
minds, 
the 
tendency 
of 
their 
thought. 
They 
we 
hear 
the 
answer, 
"There 
is 
none 
good, 
save 
one, 
that 
is 
have 
not 
yet 
discovered 
any 
form 
of 
life 
which 
has 
not 
in 
s(}me 
God;" 
and, 
"There 
is 
none 
righteous, 
no, 
not 
one." 
These 
tea­ 
sense 
or 
degree 
been 
transmitted 
from 
BOme 
other 
living 
thing. 
timonies 
of 
the 
Word 
fully 
correspond 
to 
our 
own 
findings; 
They 
are 
looking 
for 
this, 
however-earnestly 
looking 
for 
it 
for 
in 
ourselves, 
a8 
well 
as 
in 
others, 
we 
find 
imperfection;­ 
and 
expecting 
it, 
a.nd 
quite 
ready, 
if 
they 
can 
find 
it, 
to 
unrighteousness. 
But 
how 
can 
these 
testimonies 
of 
the 
Scrip­ 
claim 
that 
all 
life, 
all 
being, 
is 
the 
result 
of 
a 
law 
of 
evolu- 
ture 
be 
reconciled 
1-taat 
there 
are 
none 
righteous, 
none 
good 
tion, 
and 
needed 
no 
interference 
by 
a 
Creator, 
even 
at 
the 
be· 
of 
all 
the 
Adamic 
race, 
and 
yet 
that 
God 
declares 
that 
all 
the 
ginning. 
From 
this 
standpoint, 
and 
especially 
backed 
up 
by 
steps 
of 
a 
good 
man, 
all 
the 
ways 
of 
the 
righteous, 
are 
under 
the 
high 
authorities 
of 
our 
day, 
scientific 
and 
religious, 
the 
his 
supervision 
1 
We 
answer 
that 
the 
Scriptures 
explain 
how 
natural 
man 
feels 
skeptical 
aoout 
a 
God 
at 
all, 
and 
ooncludes 
these 
statements 
are 
in 
full 
accord; 
th&t 
there 
is 
a 
clase 
of 
[3155] 
(67-68) 
VoL. XXIV ALLEGHENY, PA., MARCH 1, 1903 No. 5 GOD’S SUPERVISION OF HIS SAINTS “The ateps of a good man are ordered of the Lord, and he delighteth in hie way. Though he stumble, he shall not be utterly cast down; for the Lord upholdeth him with his hand.”—Pgalm 37:23, 24. Calvinism has its good features as well as its bad ones. Its institutions meant the reaction of noble Christian minds against a false doctrine. The fact that these reactionists went to an extreme should not condemn them utterly, nor nullify the good features of their teachings. It is customary for the pendulum of thought to swing from one extreme to another, passing the central point of absolute truth. Indeed, we have every reason to believe that this is a part of the adversary’s method in blinding the minds of those who are seeking truth. He would lead as far away from absolute truth as possible, either in one direction or the other in every reaction or reform; therefore, he seems to have taken an interest to the extent of helping the reformers to an opposite extreme. During the “dark ages” the central thought of our text was lost sight of—the thought of God’s care for each and for all of his consecrated people. The thought inculcated and generally held was to the contrary of this; viz., that the average man, even though a consecrated believer, is too insignifieant for divine attention; that God had given over to the care of the Pope and the clergy the souls of his people. To co great an extent did this teaching prevail that the people subject thereto did not think of Jehovah as their shepherd; nor even of Jesus as hts appointed representative shepherd; and did not think of approaching these in prayer, nor of having their divine oversight and direction in their affairs. On the contrary, if they had sins to be repented of, they were to go to the priest, make confession, and secure absolution. Had they requests to make, they were to ask the priest; or in prayer to approach some dead saint, requesting his mediation with some of the dead apostles or with Mary, the mother of Jesus, that they, in turn, might mediate with the Son Jesus, that he, in turn, might mediate with the Father, and that thus they might be brought to the attention of Jehovah and possibly get some fragmentary blessing as a crumb from the table. The reaction of Reformation times was against all this sort of thing, and the central teaching of Calvinism was that God has a direct interest in all those who, through the merit of Jesus, become his children through faith and consecration. It is difficult to estimate how great has been the blessing that has come to the Lord’s people through the revival of this doctrine of the primitive church. We must ever feel grateful to John Calvin and his coadjutors for the service they rendered to the household of faith in this particular,—even though we must, at the same time, thoroughly repudiate that feature of their teachings which passed to the extreme of declaring that as God had foreknown an elect church, the special and happy object of his care during this Gospel age, and to be exalted ultimately to the heavenly state, he had, on the other hand, predetermined the torture of all the remainder of the race, and had made ample provision therefor. God permitted (we may even say, used) Calvin and his associates in the presentation of an important truth, while at the same time he permitted them to attach to it this awful, blasphemous, God-dishonoring teaching respecting the non-elect. We thank God that, in his providence, we live in the time when it is due that his gracious purposes toward the non-elect should be clearly seen, and his character freed from the evil aspersions of such a theory. Papacy’s conception of the insignificance of man, even though a good man in the Lord’s sight, is much nearer to the view of the natural, worldly man, than is the thought that all the steps of a good man are ordered of the Lord. The natural man finds it difficult to believe in a God at all; as he looks about the universe his first thought of its immensity and intricacies, and of the greatness of the one who created all these things is speedily oftset by the suggestion that possibly there is no God;—possibly there are “laws of nature” which form themselves and which operate themselves, and under which all things are and shall ever be. He is encouraged in this line of doubt by the views of some, known as Scientists, Evolutionists and Higher Critics. Though none of these have the temerity to declare point-blank that there is no God but nature, they, almost without exception, show that this is the leaning of their minds, the tendency of their thought. They have not yet discovered any form of life which has not in some sense or degree been transmitted from some other living thing. They are looking for this, however—earnestly looking for it and expecting it, and quite ready, if they can find it, to claim that all life, all being, is the result of a law of evolution, and needed no interference by a Creator, even at the beginning. From this standpoint, and especially backed up by the high authorities of our day, acientific and religious, the natural man feels skeptical about a God at all, and concludes {3155] that if there is a God he is so concerned and occupied in his own personal affairs and in the affairs of other beings in other worlds, that the hundreds of millions upon this planet are in his sight and estimation but as so many mites would be in man’s estimation, These are little inclined to think that all the steps of a good man are ordered of the Lord. As Calvin’s day was a time of reaction from a wrong thought toward a right one in this particular, so, today marks another crisis. We are living in the time of reaction against the right thought on this subject, and in favor of the wrong thought. In early times in all the theological seminaries, as well as in the great colleges and universities of Christendom, the teachings were distinctly adverse to the sentiment of our text, and at very most allow that mankind as a whole is possibly under some kind of divine supervision and care; though the sentiment seems to be that God knows and cares much less for the poor groaning creation than did its theologians, publicists and reformers, There is a reason for all this, to be sure. The wheels in the divine plan are so large, and the hands on the divine clock move so slowly that the natural man perceives no movement —fails to realize that God is working all things according to the counsel of his own will. Lacking the instruction of the divine Word; worldly wisdom sees not the purpose of the permission of “the present evil world;” nor how the lessons and experiences which it is giving to all mankind will eventually work out a great blessing, as part of man’s needed instruction; to be followed by his instruction in righteousness in the Millennial age, soon to be ushered in. Wordly wisdom sees not the object for which the church is now called out from amongst the world and shaped and fitted and polished, by trials and difficulties and contact with evil, for the glorious work of the future,—of blessing all the families of the earth. And not seeing these things,—not seeing the object of the permission of evil, not seeing why God has delayed the binding of Satan, the overthrow of his power and the release of the bonds of superstition and blindness with which he has enslaved the masses, it concludes that God is indifferent, and that all the provisions and arrangements for social uplift depend upon the wisdom and the benevolence of men. How thankful should be our hearts, as we realize the divine favor which has rescued us from this blindness which is upon the world, and particularly upon the great and worldly-wise of Christendom! The knowledge granted us of the plan of the ages saves us, not only from the bondage of priestcraft and superstition of the “dark ages,” but it saves us also from the evolutionary unbelief which is now sweeping over Christendom, and robbing all who have not the light of the present truth of their joy in the Lord, their peace, their confidence, their trust in him. We thank God for the ability to grasp this blessed promise of our text (and scores of others of similar import) and to rejoice in them, strong in the Lord and in the power of his might; saying, “If God be for us who can be against us [to any avail]?” If God so loved us while we were yet sinners, much more does he love us now that we are his people. (Rom. 5:8, 9) He who has begun a good work in us is both able and willing to complete it unto the day of Jesus Christ. (Phil. 1:6) Since we are the Lord’s, and have these various assurances of his Word, “We know that all things work together for good to them that love God; to them who are the called [ones] according to his purpose.”—Rom. 8:28. Let us not, however, apply our text carelessly; let us note carefully that it does not apply to all mankind, but to the “good.” The thought here is evidently in harmony with the statements elsewhere, to the effect that God’s care is over the righteous, as when we read, “The Lord knoweth the way of the righteous, but the way of the ungodly shall perish.” (Psa. 1:6) “The Lord knoweth them that are his.” (2 Tim. 2:19) Looking about us in the world we inquire: Who, then, are the righteous? who are so good as to be properly called God’s people? Hearkening for direction from the Word of the Lord we hear the answer, “There is none good, save one, that is God ;” and, “There is none righteous, no, not one.” These testimonies of the Word fully correspond to our own findings; for in ourselves, as well as in others, we find imperfection,— unrighteousness. But how can these testimonies of the Scripture be reconciled ?—-that there are none righteous, none good of all the Adamic race, and yet that God declares that all the steps of a good man, all the ways of the righteous, are under his supervision? We answer that the Scriptures explain how these statements are in full accord; that there is a class of (67 -68)

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