8
1
8
download/literature/watchtower/1904-20.pdf
../literature/watchtower/1904/20/1904-20-1.html
OCTOBltIl
1.
1904
ZION'S
WATCH
TOWER
(303-307)
the
matter
for
them,
saying,
The
wisdom
of
man
is
as
foolish
ness
with
God,
for
the
world
by
its
wisdom
knows
not
G<;>d
a~d
does
not
take
into
consideration
the
boundlessness
of
his
WIS
dom
and
power.
The
Christian,
on
the
contrary,
recognizing
divine
power
and
wisdom
and
coming
into
accord
with.
the
.same,
is
thereby
blessed.
Whatever
was
the
measure
of
his
wisdom
and
pruuence
as
a
natural
man,
this
would
be
certainly
inten
sified
by
his
participation
in
the
wisdom
which
cometh
from
above-"the
spirit
of
a
sound
mind,"
the
.spirit
of
the
Lord:
As
soon
as
the
king
learned
that
Elisha
was
at
the
little
town
of
Dothan
he
sent
an
army,
including
horses
and
chariots,
to
surround
the
city
and
to
make
sure
of
capturing
t~e
p~ophet.
The
latter
doubtless
understood
in
advance,
but
workmg
m
har
mony
with
the
Lord's
arrangement
he
did
not
flee
the
ci~y.
He
was
entirely
restful
in
mind
respecting
the
matter,
but
his
serv
ant
was
greatl,.
alarmed-he
thought
of
the
Prophet
and
him
self
being
carried
prisoners
to
Syria
to
thenceforth
be
bondm.en,
etc.
Elisha,
however,
comforted
him
with
assurances
respectmg
the
divine
power
which
encompassed
them,
much
greater
than
the
power
of
their
enemies.
Then,
not
only
as
a
lesson
to
the
servant
but
also
doubtless
intended
of
the
Lord
as
a
lesson
for
his
people
all
the
way
down
through
the
ages,
Elisha
prayed
that
the
young
man's
eyes
might
be
opened
that
he
might.
see
and
realize
the
true
situation.
At
once
the
servant
perceived
that
all
around
the
city
the
entire
hill
was
amply
protected
against
the
surrounding
hosts-"horses
and
chariots
of
fire"
around
and
about
Elisha
and
himself.
VVe
must
assume
that
the
horses
and
chariots
of
fire
were
in
the
nature
of
a
vision
granted
to
the
servant
and
to
us,
as
illustrative
of
the
divine
power
and
protection
given.
Thus
viewed,
what
the
serva~t
saw
was
an
active
parable,
a
picture
similar
to
the
symbolic
pictures
of
Revelation-serving
the
intended
purpose
most
thor
oughly,
most
completely,
!lnd
giving
~o.
the
eyes
of
his
und~r
standing
a
proper
conception
of
the
dlvme
power
present
With
the
Prophet.
DIVINE
PROVIDENOE
ALL
ABOVT
'OS
This
is
the
center
of
our
lesson
and
is
in
full
accord
with
other
Scripture
statements,
as,
for
instance,
the
Golden
Text,
the
latter
giving
a
picture,
not
of
horses
a~d
chariots
.represent
ing
power,
but
an
encampment
representmg
a
contmued
II;nd
abidmg
presence
of
the
divine
representatives,
safely
guardmg
all
the
interests
of
the
Lord's
faithful
ones.
The
Apostle
as
sures
us
that
the
angels
of
God
are
ministering
spirits.
sent
forth
to
minister
unto
and
to
serve
those
who
shall
be
helTs
of
salvation,
the
saved
ones
of
this
Gospel
age-not
onl!
the
over
comers
of
the
little
flock,
but
also
the
overcomers
0
the
great
multi
turl
e.
All
of
these,
because
believers
in
Christ,
because
at
heart
faithful,
because
fully
consecrated
to
the
Lord
and
be
gotten
of
his
Spirit,
are
the
special
and
happy
objects
of
his
grace,
ministered
to
and
served
by
the
invisible
messengers.
Our
Lord
Jesus
sets
forth
practically
the
same
thought
in
his
declaration,
"Their
angels
do
always
behold
[have
access
to]
the
face
of
my
Father."
(Matt.
18:
10)
The
Master's
words
seem
to
imply
at
least
one
or
more
angels
having
charge
over
the
consecrated
ones,
the
very
elect.
He
uses
a
stilI
different
figure
of
speech
in
illustrating
the
matter.
as
though
he
would
assure
us
that
these
messengers
would
not
be
delayed
in
caring
for
our
interests,
would
not
be
hindered
by
more
important
beavenly
business,
but
would
at
once
have
direct
access
to
the
divine
presence
and
attention,
so
that
our
interests
would
have
all
neerled
consideration.
Gathering
together
these
various
pictures,
we
have
!IS
a
whole
before
our
minds
something
like
this:
Our
gTE'at
all
wise,
all-powerful
heavenly
Fll;ther
has
nUJJ!berless
meSRPn!!erS
at
his
command,
and
has
deputized
and
appomted
many
of
these
to
care
for
the
interests
of
his
cause
on
earth-especially
to
watch
over
and
minister
unto
the
very
elect.
Nothing
can
by
any
means,
therefore,
harm
these,
except
as
the
heavenly
Father
sees
that
the
earthly
injury
or
disadvantage
would
prove
~roflt.
able
either
to
the
individual
new
creature
or
to
the
Lord
s
gen
eral
cause.
This
is
in
full
accord
with
his
general
ASsurance
that
all
things
shall
work
together
for
good
to
them
that
love
him.
Such
a
use
of
the
heavenly
messengers
by
no
means
invali·
dates
the
thought
that
the
Lord's
earthly
children
are
fre
quently
used
of
him
as
ministers,
servants,
the
one
to
the
other.
Indeed
we
may
be
assured
that
the
invisible
messengers
or
ser
vants,
generally
if
not
always,
are
required
to
act
through
hu
man
instrumentalities-preferably
through
the
very
elect.
Of
this
kind
of
service
done
by
the
brethren
one
for
the
other
under
the
supervision
of
divine
power
and
messengers,
we
have
illus
trations
in
the
harvest
work:
for
instance,
supervised
by
our
present
Lord
and
his
heavenly
hosts,
yet
in
the
main
carried
on
by
the
members
of
his
body
still
in
the
flesh.
Again
we
have
illustrations
of
the
same
in
the
declaration
of
Psa.
91:
11,
12.
"He
shall
give
his
messengers
charge
over
thee
to
keep
thee
in
all
thy
ways.
They
shall
bear
thee
up
in
their
hands,
lest
thou
dash
thy
foot
against
a
stone."
Doubtless
the
heavenly
mes
sengers
are
connected
with
this
work,
yet
nevertheless
the
work
itself
is
apparently,
we
may
say
surely,
done
through
human
instrumentalities-the
church
in
the
flesh.
For
instance,
the
Lord
in
this
present
harvest
time
lias
given
his
messengers,
the
leaders
of
his
eonsecrated
people,
"a
charge,"
a
message,
a
word
of
warning,
counsel,
advice,-an
opening
of
the
Word
of
Truth,
an
enlightenment
of
their
understandings,-that
they
should
bear
up
all
the
members
of
the
"feet"
class,
all
of
the
very
elect
in
this
time
of
serious
trial,
testing
and
stumbling.
lest
at
any
time
of
this
class
should
stumble
through
the
peculiar
trials
of
the
present
time.
How
manifestly
this
is
fulfilled:
the
harvest
message
in
its
various
features,
bearing
on
every
phase
of
truth
now
due
and
every
phase
of
error
now
being
brought
forward,
is
God's
keeping
power
by
which,
according
to
his
guarantee,
we
know
that
nothing
shall
by
any
means
hurt
the
"feet"
mem
bers
of
the
true
"body
of
Chnst."
It
is
for
us
to
rejoice
in
these
blessings
and
favors
of
the
Lord
and
to
increase
our
faith;
and
the
lesson
under
consid
eration
is
a
help
in
this
connection,
as
showing
us
how
even
before
the
house
of
sons
was
organized,
the
Lord
had
power
and
exercised
it
in
the
house
of
servants
in
a
way
that
illustrates
to
Us
the
abundance
of
that
power.
With
the
morning
light
the
Syrian
soldiers
drew
near
to
the
village
of
Dothan,
making
inquiry
for
the
Prophet,
who,
by
prayer,
brought
upon
them
"blindness."
The
original
word,
however,
does
not
signify
total
blindness,
but
rather
a
visual
indistinctness,
somewhat
akin
perhaps
to
mesmeric
or
hypnotic
conditions
as
they
are
known
today.
The
Prophet
proposes
to
lead
them
to
Elisha
and
his
home,
the
latter
being
in
the
city
of
Samaria
and
thither
he
led
them.
When
they
were
within
the
walls
of
the
city
and
eompletely,
therefore,
at
the
mercy
of
the
king
of
Israel
and
his
warriors,
the
Prophet
dispelled
the
illu
sion,
and,
opening
the
eyes
of
their
understanding,
made
him
self
known
to
them
and
introduced
them
to
the
king
of
Israel,
ete.
The
latter
inquired
of
the
Prophet
whether
he
had
led
them
there
to
be
smitten,
to
be
destroyed
as
the
enemies
of
the
Lord
and
of
the
kingdom,
but
his
answer
was,
No;
that
he
should
set
a
feast
before
them
of
royal
bounties
and
send
them
back
to
their
king
and
friends-in
a
word,
that
he
should
figu
ratively
"heap
coals
of
fire
on
their
heads."
This
was
done,
and
the
result
is
given
us
in
a
few
words,
"So
the
bands
of
Syria
eame
no
more
into
the
land
of
Israel."
The
closing
incident
of
our
lesson
is
worthy
of
appropria
tion
by
spiritual
Israelites.
So
long
as
we
are
the
Lord's
we
may
have
absolute
confidence
respecting
the
results
in
all
of
life's
affairs.
and
this
confidence
in
God
should
tend
to
make
Us
more
generous
and
kind
toward
our
enemies-to
all
those
who
would
despitefully
usc
us
or
persecute
us.
So
far
from
seeking
to
do
them
injury
in
return
or
to
speak
evil
of
them
in
return,
the
admonition
of
the
Lord
is.
"If
thine
enemy
hunger
feed
him,
if
he
thirst
give
him
drink,
for
in
so
doing
thou
shalt
heap
coals
of
fire
on
his
head."
"A
soft
an"wer
turneth
away
wrath."
A
return
of
good
for
evil
may
not
at
once
make
a
friend
of
an
enemy,
but
it
will
at
least
bring
blessing
to
our
own
hearts,
and
is
much
more
likely
to
brin!!
blessing
to
tIle
enemy
than
if
we
should
return
him
evil
for
evil.
VOL.
XXV
ALLEGHENY,
PA.,
OCTOBER
15,
1904
No.
20
VIEWS
FROM
THE
WATCH
TOWER
offered
in
all
of
the
churches
in
the
empire
on
Sundays
and
holidays,
after
mass,
beseeching
that
heavenly
aid
should
be
sent
to
the
Russian
army,
which
is
'3acrificing
its
life
for
its
faith,
its
emperor
and
its
country,
for
long
life
for
the
victor
ious
troops
and
for
the
repose
of
the
souls
of
the
warriors
who
fall."
The
following
prayer
has
been
specially
ordained:
"Although
Ulmorthy,
we
implore
th('e
who
art
strong
in
'.rHE
OFFICIAL
PBAYEB
OF
BUSSIA
FOB
DIVINE
AID
AGAINST
JAPAN
The
OffirJiaZ
Me8~fmgef'
of
St.
Petersburg,
Russia,
pUblished
the
following
prayer
appointed
by
the
Holy
Synod.
"By
virtue
of
an
imperial
ukase
to
the
effect
that
during
the
present.
trials
of
our
dear
country
more
ardent
prayers
should
be
offered
for
the
victory
of
the
Russian
troops,
who
are
worshipers
of
Christ,
over
a
cruel
enemy,
full
of
g-uile,
the
Holy
Synod
pronounces
the
time
ripe
for
special
prayers
to
be
[3441]
Ocroser 1, 1904 the matter for them, saying, The wisdom of man is as foolishness with God, for the world by its wisdom knows not God and does not take into consideration the boundlessness of his wisdom and power. The Christian, on the contrary, recognizing divine power and wisdom and coming into accord with the same, is thereby blessed. Whatever was the measure of his wisdom and prudence as a natural man, this would be certainly intensified by his participation in the wisdom which cometh from above—‘‘the spirit of a sound mind,” the spirit of the Lord. As soon as the king learned that Elisha was at the little town of Dothan he sent an army, including horses and chariots, to surround the city and to make sure of capturing the prophet. The latter doubtless understood in advance, but working in harmony with the Lord’s arrangement he did not flee the city. He was entirely restful in mind respecting the matter, but his servant was greatly alarmed—he thought of the Prophet and himself being carried prisoners to Syria to thenceforth be bondmen, ete. Elisha, however, comforted him with assurances respecting the divine power which encompassed them, much greater than the power of their enemies. Then, not only as a lesson to the servant, but also doubtless intended of the Lord as a lesson for his people all the way down through the ages, Elisha prayed that the young man’s eyes might be opened that he might see and realize the true situation. At once the servant perceived that all around the city the entire hill was amply protected against the surrounding hosts—“horses and chariots of fire” around and about Elisha and himself. We must assume that the horses and chariots of fire were in the nature of a vision granted to the servant and to us, as illustrative of the divine power and protection given. Thus viewed, what the servant saw was an active parable, a picture similar to the symbolic pictures of Revelation—serving the intended purpose most thoroughly, most completely, and giving to the eyes of his understanding a proper conception of the divine power present with the Prophet. DIVINE PROVIDENCE ALL ABOUT US This is the center of our lesson and is in full accord with other Scripture statements, as, for instance, the Golden Text, the latter giving a picture, not of horses and chariots representing power, but an encampment representing a continued and abiding presence of the divine representatives, safely guarding all the interests of the Lord’s faithful ones. The Apostle assures us that the angels of God are ministering spirits sent forth to minister unto and to serve those who shall be heirs of salvation, the saved ones of this Gospel age—not only the overcomers of the little flock, but also the overcomers of the great multitude. All of these, because believers in Christ, because at heart faithful, because fully consecrated to the Lord and begotten of his Spirit, are the special and happy objects of his grace, ministered to and served by the invisible messengers. Our Lord Jesus sets forth practically the same thought in his declaration, “Their angels do always behold [have access to] the face of my Father.” (Matt. 18:10) The Master’s words seem to imply at least one or more angels having charge over the consecrated ones, the very elect. He uses a still different figure of speech in illustrating the matter, as though he would assure us that these messengers would not be delayed in caring for our interests, would not be hindered by more important heavenly business, but would at once have direct access to the divine presence and attention, so that our interests would have all needed consideration. Gathering together these various pictures, we have as a whole before our minds something like this: Our great allwise, all-powerful heavenly Father has numberless messengers at his command, and has deputized and appointed many of these to care for the interests of his cause on earth—especially to watch over and minister unto the very elect. Nothing can by any means, therefore, harm these, except as the heavenly Father sees that the earthly injury or disadvantage would prove profitable either to the individual new creature or to the Lord’s genera] cause. This is in full accord with his general assurance that all things shall work together for good to them that love him. ZION’S WATCH TOWER (303-307) Such a use of the heavenly messengers by no means invalidates the thought that the Lord’s earthly children are frequently used of him as ministers, servants, the one to the other. Indeed we may be assured that the invisible messengers or servants, generally if not always, are required to act through human instrumentalities—preferably through the very elect. Of this kind of service done by the brethren one for the other under the supervision of divine power and messengers, we have illustrations in the harvest work: for instance, supervised by our present Lord and his heavenly hosts, yet in the main carried on by the members of his body still in the flesh. Again we have illustrations of the same in the declaration of Psa. 91:11, 12, “He shall give his messengers charge over thee to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.” Doubtless the heavenly messengers are connected with this work, yet nevertheless the work itself is apparently, we may say surely, done through human instrumentalities—the church in the flesh. For instance, the Lord in this present harvest time has given his messengers, the leaders of his consecrated people, “a charge,” a message, a word of warning, counsel, advice,—an opening of the Word of Truth, an enlightenment of their understandings,—that they should bear up all the members of the “feet” class, all of the very elect in this time of serious trial, testing and stumbling. lest at any time of this class should stumble through the peculiar trials of the present time. How manifestly this is fulfilled: the harvest message in its various features, bearing on every phase of truth now due and every phase of error now being brought forward, is God’s keeping power by which, according to his guarantee, we know that nothing shall by any means hurt the “feet” members of the true “body of Christ.” It is for us to rejoice in these blessings and favors of the Lord and to increase our faith; and the lesson under consideration is a help in this connection, as showing us how even before the house of sons was organized, the Lord had power and exercised it in the house of servants in a way that illustrates to us the abundance of that power. With the morning light the Syrian soldiers drew near to the village of Dothan, making inquiry for the Prophet, who, b prayer, brought upon them “blindness.” The original word, however, does not signify total blindness, but rather a visual indistinctness, somewhat akin perhaps to mesmeric or hypnotic conditions as they are known today. The Prophet proposes to lead them to Elisha and his home, the latter being in the city of Samaria and thither he led them. When they were within the walls of the city and completely, therefore, at the mercy of the king of Israel and his warriors, the Prophet dispelled the illusion, and, opening the eyes of their understanding, made himself known to them and introduced them to the king of Israel, etc. The latter inquired of the Prophet whether he had led them there to be smitten, to be destroyed as the enemies of the Lord and of the kingdom, but his answer was, No; that he should set a feast before them of royal bounties and send them back to their king and friends—in a word, that he should figuratively “heap coals of fire on their heads.” This was done, and the result is given us in a few words, “So the bands of Syria came no more into the land of Israel.” The closing incident of our lesson is worthy of appropriation by spiritual Israelites. So long as we are the Lord’s we may have absolute confidence respecting the results in all of life’s affairs, and this confidence in God should tend to make us More generous and kind toward our enemies—to all those who would despitefully use us or persecute us. So far from seeking to do them injury in return or to speak evil of them in return, the admonition of the Lord is. “If thine enemy hunger feed him, if he thirst give him drink, for in so doing thou shalt heap coals of fire on his head.” “A soft answer turneth away wrath.” A return of good for evil may not at once make a friend of an enemy, but it will at least bring blessing to our own hearts, and is much more likely to bring blessing to the enemy than if we should return him evil for evil. Vou. XXV ALLEGHENY, PA., OCTOBER 15, 1904 No. 20 VIEWS FROM THE WATCH TOWER THE OFFICIAL PRAYER OF RUSSIA FOR DIVINE AID AGAINST The Official Messenger of St. Petersburg, Russia, published the following prayer appointed by the Holy Synod. “By virtue of an imperial! ukase to the effect that during the present trials of our dear country more ardent prayers should be offered for the victory of the Russian troops, who are worshipers of Christ, over a cruel enemy, full of guile, the Holy Synod pronounces the time ripe for special prayers to be offered in all of the churches in the empire on Sundays and holidays, after mass, beseeching that heavenly aid should be sent to the Russian army, which is sacrificing its life for its faith, its emperor and its country, for long life for the victorious troops and for the repose of the souls of the warriors who fall.” The following prayer has been specially ordained: “Although unworthy, we implore thee who art strong in [3441]
To enhance your experience on our website, we use cookies and similar technologies. Some cookies are essential for the core functionality of our site and cannot be declined. You can choose to accept or decline additional cookies. We want to assure you that none of this data will be sold or used for marketing purposes. You can adjust your preferences at any time by accessing the Privacy Settings from the footer of the page. For more information, please refer to our
Privacy Policy
Terms of Use
.
