DAILY CAPITAL JOURNAL, SALEM, OREGON, SATURDAY, JUNE 11, 1010.
PAGE ELEVEN.
PEOPLE'S
Sennon by
CHARLES T.
RUSSELL
Fastor Brooklyn
Tabernacle.
Ooo
Brooklyn. N. y., June 5. Pastor Rus
.sell returtu-d from his European trip
Just In time to keep Ills uppoluttnent to
speak In Brooklyn's largest auditorium,
the Academy of MuhIc. Ills topic was
"JEHUS.U.H.M." from tlie test. "Com
. fort ye. comfort ye my people, salth
Vour Gd. fpeak .ye comfortably to
Jerusalem, and cry unto tier that her
appointed time Is accomplished, that
hex lnlijulty Is pardoned; for buo hath
received of the Lord's hand double for
all her sins" (Isaiah xl, 1, 2). As had
been anticipated, the crowds were too
great for accommodation nt the Tab
ernacle. The spacious Academy of
Music was crowded, with a large num
ber of ministers and other men on the
platform. After announcing his text
the speaker said:
Christendom, with united voice, ad
mits that all of the Divine Rovelatlon
came to and through the Hebrew peo
ple. Listen to the argument of the
Apostle Paul. "What advantage then
hath the Jew? or what profit Is there
of circumcision? Much every way:
chiefly, because that unto them were
committed the oracles of God" the
Divine message respecting the Divine
purposes, present and to come. Tho
Apostle again Informs us that tho
entire Gospel message was briefly
comprehended In the Creator's promise
to Abraham.. "In thy Seed shall all the
families of the earth be blessed" (Gala
tians III. Si.
"To the Jew First."
It was the most natural thing Imagi
nable for the .Jewish Nation to suppose
that the giving to them of the Lnw at
Mount Sinai, through the medlatorshlp
of Moses, was the fulfilment of the
promise to Abraham. Nevertheless
they were mistaken
Israel's Mediator, and the sacrificing
priests, and the sacrifices they offered,
and their Tabernacle, with Its Holy
and Most Holy, and the Temple, mid
all the features of the Law Coveuant
were types or foreshadows of the "bet
ter sacrifices." higher Priesthood, bet
ter Mediator, and glorious blessings of
eternal forgiveness and reconciliation
jet to be accomplished. Nevertheless
the period of Israel's types was not
wasted. Not only were the types there
given, but at the same time a special
class of agents were selected: Abra
ham. Isaac, .lacob. and all the Proph
ets and worthy oues of that age, holy,
consecrated to God, and accepted as
agents qualified for the Kingdom con
ditions. Of these the Scriptures de
clare. "They fell asleep." They are
still asleep In the dust of the earth,
awaiting the glorious resurrection
morning, and a grand share then with
Messiah lu the work then to bo nc
conjpllshcd. In their lifetime, they
were styled the Fathers, because Mes
siah was foretold to be of tho poster
ity of Abraham, and also "David's
Son."
, But other Scriptures, without con
tradicting these statements, show us
distinctly that "David's Sou" and
"Abrnhatii's Seed" Is to be Lord and
Father of both David aud Abraham.
Thus wo read. "Instead Of thy fathers
shall bo thy children, whom thou
niayest make princes In nil the earth"
PsaIm slv. IOi. David's sou. Messiah,
will be David's father, or llfe-glver.
when he will raise David from tho
dead. Similarly he will be the father
of all of those ancient worthies; and
as David's Lord, and "Lord of lords,"
It will bo his plcasuro to appoint to
Abraham, Isaac, Jacob and all of the
Ancient Worthies, and Prophets, and
faithful ones a glorious share with
himself in the great Messianic King
dom, which he Is about to set up for
the ruling and blessing of Israel and
all the nations of tho earth. Will not
this be a grand honor to Abraham and
bis Seed! Could wo expect that the
Almighty would honor and use in such
a high position any except the faith
ful? Surely not When Messiah ahull
make these Ancient Worthies "Princes
In all tho earth," as representatives of
his Invisible Kingdom, will not this
mean honor and dignity to tho Jews
rst?
"Comfort Ye My Poople."
Our text is one-of three declarations
4n the Old Testament, which assure
is that there is n "double" connected
with Israel's history. That Is to say.
Jewish history naturally divides itself
into two exactly equal parts; the first
of which was a time of favor, Inter
mingled with disciplines, but favor
nevertheless. The second of these
parts has been one of disfavor and
exclusion from Divine fellowship. As
foretold by the Prophet. Israel for
many centuries has been without
prophet, or priest, and without ephod
and without communion with God:
whereas, ut one time they were God's
favored people. They now, according
to their owu admission, are so thor
oughly rejected that they hare no com
munication whatever, no light to shine
upon their pathway. The prophet's
-words huve been fulfilled. "Let their
table become a snare before them: and
that which should have been for their
welfare, let it become a trap. Let
their eyes be darkened, that they see
not" (Psalm Ixlx. 22. 23i. They have
stumbled: they nrp blinded: but thank
God! their blindness Is not to be per
petual. Tho period of their blindness
for all stomach troubles indigestion, dyspepsia, heartburn, pas in the stomach, bad
brcath,sick hcadachc.torpid liver, t jliousncss and habitual constipation. Pleasant to take.
PULPIT...
Pastor Russell's
Discourse
On Jerusalem
ooO
la the, second part of tho "double;"
with the fulfilment of, that "double"
their blindness .will begin .to vanish,
and "All the blind eyes shall be open
ed." Of that, time theLord declares
that "He who scattered Israel will
gather them."
We are impressed, not by fancy, but
by tho Word of God. that Israel's
i "double" Is now fulfilled, thnt Israel's
: blessing has already begun, that tho
' opening of Israel's eyes Is now lu
progress. For this reason wo have
, chosen for our text, "Comfort ye, com
I fort ye my people, salth your God.
j Cry unto Jerusalem and say unto her
I that her appointed time Is accomplish
ed, for she hath received at tho Lord's
hand double the two parts of her
chastisement for all her sins," Bo
cause the "double" Is cpmpleted. wo
may speak the words of comfort.
Thirty-four years ago wo called at
tention to these facts, but few had
ears to hear. When eighteen years
ago we visited Jerusalem, having In
mind chiefly the fact that the time for
tho rcgatherlug of Israel was nigh nt
hand, and that the set time to favor
ZIon had come, we found uo hearing
ears amongst tho Jewish people: and
Zionism had not then been dreamed
of. Our communications with the rep
resentatives of the Baron nirsch im
migration. Fund, and also with the ex
ecutors of the Sir Moses Monteflorc
Jewish Relief Fund met with scant
recognition. Nevertheless, wo felt suro
that Israel's "double" had been ful
filled, and that her morning of Joy
would soon break.
Meantime how much has happened
during those eighteen years! Zionism
has risen nnd engendered the hope of
the "chosen people" lu every land, and
turned their eyes toward the land of
promise; not that all are thinking of
returning thither, but that every Jew
who retains faith in the God of his
fathers, and in the Abrahamlc prom
ise. Is now looking nnd hoping for tho
time of blessing, long foretold. They
know not about their "double"; they
have not been studying the Holy Scrip
tures, but the teachings of their an
cients, as presented by the Talmud.
They have been making a very similar
mistake to that of Christian people,
who hnve been studying the creeds of
tho "dark ages" Instead of tho Word
of God.
The Three "Doubles."
Glance with mo at three different'
statements by the Lord through tho
Prophets of Israel respecting Israel's
"double" of experience: the first, an
experience of God's fnvorr the second,
nn experience of equal length without
divlno favor. Notice first Jeremiah's
prophecy (Jeremiah xvi, 18). After
telling of Israel's disfavor, and then
of their rcgatherlng, the Lord declares,
"And first I will recompense their in
iquity nnd their sin double" some of
the recompense with favor, nnd some
without favor. Jeremiah's prophecy
looks down to the "double" from his
own dny, which was more than six
hundred years before the second part
of their "double" began.
Turn now to Zecharlah's prophecy,
and note that prophetically he takes
his standpoint nt the very time when
the second part of the "double" be
gan. Ills words nre. "Even to-day do I
declare that I will render double unto
thee (Zecbnriab ix, 12).
Come next to our text, and note that
the Prophet Isaiah stands with us, and
views the matter from tho standpoint
that the "double" of experience has
been fulfilled: "Speak comfortably unto
Jerusalem, cry unto her that her ap
pointed time accomplished, because sho
hath received at the Lord's hand double
two equal parts for her sins." It Is
our understanding that this "double"
reached fulfilment In the year 18J8
A. D.. and slnre thnt date we have
been declarlug to tho best of our nbll
Ity. as the Lord granted opportunity,
these comforting words to Israel, as
suring God's chosen people that their
period of disfavor has ended, and that
they are gradually returning to pros
perity; that Divine favor began with
them in 1878. Yea. more than this,
our sermons which to some extent re
flect this feature of the Divine program
relating to Israel's restoration to Di
vine favor, are being read to a consid
erable extent by Hebrews as well as
by Christians: their eyes are gradually
opening, as the Scriptures foretell they
shall do.
But how may we know when the
turning point of Israel's "double" took
place? How may we know that the
"double" was complptod In 1878? We
reply that the answer to the question
necessitates an acknowledgment of
Jesus ns the Messiah. Israel's rejec
tion of him as their King, marks the
turning point 'of God's favor, ns the
prophecy of Zecbariah. Just quoted,
distinctly shows. Neither Christians
nor Jews have appreciated the full im
port of the Incident mentioned In the
Gospel; that five days before his cruci
fixion. Jesus rode upon an oss. after
the manner of Jewish kings. Into the
city of Jerusalem, a multitude sur
rounding him. and going before film,
shouting. "HoKanna to the Son of Da
vid! Blessed Is lie that eometh In the
name of Jehovah!" The Prophot
Zechsrlah called ntrpntPm " this In
cident centuries before It occurred, and
then gives tho Lord's words, "Even to
day do I declare, 1 will render double
unto thee."
Israel's history as a nation began
with tho death of Jacob, when he gave
his blessing to the twelve tribes. The
period from that tlmo to the death of
Jesus, according' to the Scriptures, was
1845 years: and a like period of disfa
vor, measuring from tho day of Jesus'
rejection marks t"he year 1878. as tho
end of Israel's disfavor, the time
when tho messago of comfort should
go forth. However, Divine favor was
only gradually taken from Israel, and
altogether a period of thlrty-slx years
intervene between the denth of Jesus
and the utter destruction of Jerusa
lem. Similarly wo should expect that
tho return of favor would bo gradual,
a llko period of 30, years; and this
would brlug us to tho year 1014, as tho
time when God's favor for hla peoplo
will bo publicly and openly manifested.
"The Seed of Abraham."
The question now urlses, What has
God accomplished during the tatter
half of Israel's "double"? Did he pass
by his chosen people to directly bless
tho Gentiles, or bow shall wo under
stand Divine Providence with respect
to this matter?
Wo answer that Almighty God had
one feature of his plan which he did
not make known dlectly nnd explicit
ly to Abraham or any other Prophet;
ho kept that feature of his purpose a
secret. It Is this: Messiah could not
bo n man and yet accomplish tho great
things which Jehovah intended,' as
stated in his Word. The Law called
for nn eye for nn eye, n tooth for a
tooth and a man's life for a man's life.
In this God set forth his principle gov
erning his course of dealing with men.
As by man (Adam) oatne tho sentence
death, and through heredity upon nil
of bis offspring, even so tho Divine law
purposed that thero .must bo a sacrifice
of one human life to offset the one hu
man life condemned to death. Tho
one who would thus meet the demands
of Justice on behalf of the race would
have tho right to glvo eternal life and
human perfection to every member of
Adam's race willing to accept it on tho
terms of the Divine Law. It was for
this reason that Christ should die, "tho
Just for tho unjust."
As n reward for his obedience to the
Father oven unto death, Christ was
raised from tho dead to tho Divine na
ture. In this exalted condition be is
capable of being n Mediator and of do
ing n work for Israel nnd for the world
much higher and broader than Moses
could effect. Moses, tho typical medi
ator, mado ato.nement for a year with
the blood of beasts: but Messiah with
his own blood mnkes perpetual atone
ment for the sins of all the people.
This Is the great Messiah (Jesus) who
suffered the deah of tho cross for tho
Jews and for the Gentiles "for all the
peopled' This i3 the glorified Messiah,
who as the Spiritual Seed of Abraham
Is abou to bless Israel's Ancient Wor
thies, nnd to "make them Princes In
all the earth;" ministers of his King
dom for the ruling, blessing and In
struction of whosoever will, out of tho
present sin nnd death conditions, to
life eternal to full human perfection,
with the earth as Paradlso restored.
Members of Messiah.
But. somo one may say. Where do
Christians come In connection with
this Divine nrrangement? And if
God's dealings with the world are to
be through Israel, and not through tho
Church, why has thero been so long a
delay? Why did not the glorified Mes
siah at onco spt up his Kingdom, nnd
bring forth tho Ancient Worthies
from the tomb to be its earthly repre
sentatives? Oh. here Is another part
of the mystery of God! Isaac. Abra
ham's son, was typical of. Messiah, tho
Spiritual Seed, but before Isaac begau
the work of dispensing tho blessings
to bis brethren and to his children, ho
first took a bride, and this act also
was allegorical or typical. In tho anti
type, Messiah, the glorified Jesus, par
took of the divlno nature according to
the Father's Invitation, and he Is to
take a Bride who Is to be his Joint
heir on tho spirit plane to sharo with
him tho glory, honor and service of
his Messianic Kingdom. Tho period,
of Israel's disfavor, as a Nation, has
been tho tlmo lu which a special class
has been called of the Father aud be
gotten of the noly Spirit to Joint-belr-shlp
with Christ us his Bride.
But did God pass by tho natural seed
of Israel to give these spiritual privi
leges to tho Gentiles to gather from
tho Gentiles n people, figuratively to
constltuto tho Bride of Messiah? Nay
The Scriptures assure us that this
spiritual privilege went first to the
Jews; they show us that during the
threo and u half years of Jesus' min
istry, and during the thlrty-slx years
following it, the gospel message was
clven almost exclusively to the Jews.
and gathered from that people as
many as were fouud to bo "Israelites
indeed without guile," as many as
wore not only of the circumcision of
tho flesh, but also who were of the'
circumcision of the heart. God did not
continue to deal with his chosen people.
but nfter having gathered from' them
as many ns were worthy of the spir
itual blessing nnd exaltation only
then was the message sent to the Gen
tiles, to gather from the Gentiles a
number sufficient to complete tbo fore
ordained nnd predestined number
who win constltuto inp nnae.
So then, my liretbren. in proving
from the Scriptures that Israel's "dou
ble" Is about completed; that Israel's
blindness Is about to be taken nway.
and that Israel's exaltation as the
earthly representatives of Messiah's
Kingdom Is near at hand, we are prov
Ing to ourselves another thing: namely,
that the full uumber culled from
amongst the Gentiles to participate
with Christ on the spirit plane, o
members of his Bride cIihx. will soon
lie completed (Romans 11. pr-SVii
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