[HGL179]

The religious debate between Dr. E L Eaton and Pastor C T Russell was not continued yesterday in Allegheny Carnegie hall, the arrangements of dates having provided for the skipping of a Sunday, in order to have the sixth and last session of the series close on next Sunday afternoon. The usual services of the North Avenue Methodist Episcopal church and of the Bible House congregation were held throughout the day.

At the Bible House chapel in Arch street the interest of the public in the debates was reflected in the attendance of a large number of strangers at the regular afternoon preaching service at 3 o'clock-the only service when a regular discourse is preached, the other service of the congregation being in the form of Bible studies. Deep attention was given to Pastor Russell while he discoursed upon "The Opportunities and Responsibilities of the Kingdom," the text being, "How hardly shall they that have riches enter the kingdom of God!" He said:

Our text is found in the 18th chapter of Luke, verse 22, relating to the rich young man who came to Jesus, and to whom Jesus said, "Sell that thou hast, and distribute to the poor, and thou shalt have treasure in heaven, and come, follow Me." When he heard this he was very sorrowful, for he was very rich. And when Jesus saw that he was sorrowful He said, "How hardly shall they that have riches enter into the Kingdom of God! For it is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom."

Very many are the scriptural testimonies to the effect that riches are unfavorable as respects saintship-that there are difficulties and trials, oppositions to be encountered by those who are rich, that exceed the difficulties which are to be encountered by others. One of the other gospels records that the young man having gone his way, the disciples said to Jesus, "Lord, who then can be saved?" as though they had the thought in their minds that if the rich are not to enter into the kingdom, how can there be any kingdom?

We are to remember that the disciples, in common with all Jews, were expecting the establishment of an earthly kingdom. They had been, with all the other Jews, expecting Messiah, and as they said themselves, "We had hoped that this (Jesus) had been He which should have restored the kingdom to Israel." As they looked about them they saw that all the notable persons in the kingdom then existing were the wealthy class, the rich; as for instance, it is illustrated when we read that "they saw the rich casting their gifts into the temple treasury," and again we read that "the scribes and the pharisees were money-lovers." And everything goes to indicate that the poorer class were under-estimated, the publicans and sinners and the poor were supposed to be rather under divine disfavor, and these who were the prominent ones in the nation were supposed to be the ones chiefly in God's favor.

And since they were expecting the establishment of the kingdom they were evidently expecting that the scribes and pharisees and prominent ones who at the first did not show any disposition to receive the Lord must ultimately recognize the fact that this is the very Christ. "Do our rulers," said they, "know that this is the very Christ? Can they not realize that this is the very Christ?" So the apostles, who were themselves of the humbler class, were astonished to see that these more wealthy ones, more prominent ones of Israel, were not accepting the Messiah, who seemed to them to fill the very picture of the prophecies; and so when Jesus said, "How hardly shall they that have riches enter the kingdom," it seemed to overthrow all the expectations of the apostles, and they said, "Who then can be saved?" Where then is the kingdom to come? How will the kingdom be set up if all these in influence and power be rejected, because nearly all who are influential are wealthy, or in comfortable circumstances at least, how then can there be any saved? What will be the prospect of having any kingdom at all? How can the poor ever set up your kingdom, if these wealthy ones be not turned ultimately?

From their standpoint he should have encouraged this young man, saying, "Now my young friend, I am glad to see you; it is not often the rich come along, and we need your assistance; we will make you specially welcome; take a prominent seat amongst the disciples; we want you to be perfectly at home here, and perhaps your presence will attract some more of the great ones!" We have no doubt the disciples were astonished that Jesus discouraged the young man, saying there would be very little hope for him unless he would go to this extreme measure of giving all his goods to the poor. Jesus answered that from the human standpoint that might seem an impossibility, that God should carry out His great plan and promise and establish His kingdom, and yet hardly any of the rich be in it. That might seem to men to be impossible, but it was not impossible with God.

The disciples could not see or appreciate that matter, because the holy spirit was not yet given; the time for understanding it was not yet come. The time for understanding began with Pentecost, and with the enlightenment of the church under the spirit's influence and instruction. We can see how God is taking out of the world a people that shall ultimately be this kingdom class, and that through this kingdom class all the promises of the prophets shall be fulfilled. (Acts 15:14-17; 3:19-21.) All the families of the earth shall be blessed, and this shall be the great kingdom. And yet not many great, not many wise, not many noble shall be in the kingdom, but chiefly the poor of the world, rich in faith, heirs of the kingdom which God hath promised to them that love him.

In harmony with this is the general statement of our Lord. "It is easier for a camel to go through the needle's eye than for a rich man to enter the kingdom of God." The [HGL180] needle's eye, probably all know, was the name of a small gate, or of several gates, in the walls of the city of Jerusalem. The larger gates were opened in the day time, but at sundown they were closed, and these smaller gates, needle's eyes, were opened, through which belated travelers might enter the city; they were large enough for a man to go through without burdens, but not large enough for a multitude; they could be easily guarded by a single watchman, while large ones would more readily admit enemies who could overcome a guard and gain a great deal of power before the citizens were awakened. With the larger gate closed and only the needle's eye open, the city was comparatively safe, at a time when roving bands might be found here and there through the surrounding country and who might make an attack upon unprotected places any time.

Our Lord's illustration is a very forceful one. It would give the thought that the arrangement of these needle's eyes was such that if any traveler with a camel came at night to the city, he would not necessarily be forced to remain outside, but by taking the load from the camel, the camel could go through on his knees, and thus both would find shelter and protection. And I presume the Lord had this in mind in connection with all the affairs of Israel. The matter of building the city and its gates and needle's eyes, I presume, was all a part of the Lord's arrangement, for we find everything connected with natural Israel was typical of things pertaining to spiritual Israel.

So we find it now, that in the present time, the night-time of the Gospel age, there is no entrance into the New Jerusalem for any except those who go by the straight and narrow way. Only those can find access now. Straight is the gate, narrow is the way-the needle's eye way-of coming into the kingdom, the New Jerusalem; no other way is accessible, no other way is open. And so if you and I would find entrance to the New Jerusalem now, the only way is the narrow way-and "How hardly shall they that have riches" enter into the narrow way! They will have to remove all the riches, and as the camel was unloaded of its burden, they must go in in a humble attitude. By and by, when the morning comes, as in the typical Jerusalem, the gates were opened and there was a general passing to and fro, so when the Millennial morning shall fully dawn, and the gates of the New Jerusalem shall be opened, they "shall not be shut at all," -no need of shutting after that! -"and the kings of the earth shall bring their glory and honor into it," is the record given in Revelation-not through the needle's eyes, but through the broad open gates into the grand highway that leads up to the blessed perfection of humanity promised to those who shall be obedient in that time. Not that God will ever receive sinners into the New Jerusalem; not that he will ever admit the wicked, for that is one of the special statements respecting the New Jerusalem, "Nothing shall enter therein that defileth, nor he that loveth or maketh a lie." Outside are the abominable, adulterers, etc., and so we are not to think that because the time is coming that the gates of the New Jerusalem shall be opened that any except saints, holy ones, shall ever enter.

But in the present time there is the narrow way, made difficult by the opposition of the world, the flesh and the devil. All these conditions hedge in the way that leads to life eternal and which leads to harmony with the Lord and his arrangements and constitutes a difficult way, as our Lord declared. And so it is now that comparatively few find this way and comparatively few after they do find it delight to walk in it. Only those who when they find it shall follow the instruction here given to the young man, and are willing to give all that they have, whether that be much or little, only those can enter into this narrow way, can become members of that glorious city.

In this connection I was thinking that there may be some who would consider that our Lord's statement was an extreme one. Our Lord said to the young man, "Sell all that thou hast, and distribute to the poor, and thou shalt have treasure in heaven, and come, follow Me." Did our Lord mean that the young man must himself become a pauper, sell all he had and give everything away to somebody else? Are those the terms and conditions upon which we can become the Lord's disciples? Are there no other conditions? And if those were the terms and conditions upon which this young man might have a place in the Lord's following, have they changed, or is it still incumbent upon you and me that we shall sell all we have and distribute to the poor, and, follow the Lord, if we would be His disciples? We answer, that viewed from that standpoint it would seem as though the Lord had put a specially heavy test on the young man, or else that you and I have been more or less laboring under some mistaken idea about what are the terms of access to the kingdom.

Now, what did the Lord mean when He said that he must sell all that he had and distribute it to the poor? I presume that the Lord was speaking in general terms to the young man, and if he had said, "Well, good master, I accept your terms; I am yours; all that I have goes. How shall I proceed with the matter?"

I presume the Lord would have said to him, "That is the point I wished to bring you to, where you would be ready to surrender all. And now, just consider that you have given all to Me; that you have given all to God; that you are a steward now of these things-that they are put back into your hands as a stewardship, and you as a steward shall count everything the Lord's and consider yourself as responsible for the things under your control to Him to whose service you are committed. If you see any necessities for the use of some of these mercies in the Lord's work, use them just as you find opportunity; use them freely, not as though you were giving something-for you have given them already; they are not yours any longer to give; they are the Lord's; merely use them as a steward would use his master's money or property in service he believes his master would have him use it in."

I do not suppose the Lord had any thought that this young man should sell all the property and accumulate the money and then announce through the criers of that time, "All who are poor, come, for I am going to make a scramble, throw the money in every direction!" and the next day say, "I do not know where I will sleep tonight, for I have sold everything and do not own any possessions, and will have to live upon charity, a pensioner upon the bounty of others." I do not have a moment's thought in that [HGL181] direction. I understand, on the contrary, that the Lord meant that the young man should become a steward of his property. If, for instance, he had many herds and flocks, and that some of those were needed, for the literally poor or for the Lord and the disciples, who were amongst the poor, or for the Lord's cause, let some of the flock be sold; let some of the plantations be sold, and not all necessarily at once; but if there is necessity for more in a month or year, sell some more; and if still necessity for more later, then sell some more. And so proceeding, as a wise steward would proceed, to use the money as he might be able to understand would be in harmony with the Divine will. Viewed from this standpoint, the requirement would not be an unreasonable one; but is the same requirement that the Lord makes of you and of me. Whatever property you have belongs to the Lord; whatever property I have belongs to the Lord, if we have made a real consecration of ourselves to him. It is no longer yours or mine. We have given ourselves to the Lord, and when we do that we have given all that we are and all that we have, and if we had the proper view on the subject our sentiment was, "It was an offering far too small," that we were ashamed it was so little, but glad that the Lord would accept our little offering, and realize that it was accepted, not for its own worth, but in the name and merit of Him who loved us and who bought us with His own precious blood.

There is another part to this subject. There are other riches besides money. Some have riches of education, some of influence; others have riches of talent; and all these are so much of wealth, so much that has value to it. So that, whatever you may be or whatever you may have, talents, opportunities, riches, influence, in whatever your wealth may consist, when you came to the Lord you gave all of that to Him. If you did not, then you are not his disciple. Those are the terms of discipleship: "Sell all that thou hast, and take up the cross and follow me." So now I trust that you and I have taken up this matter from the right standpoint; that we have realized that the only way we could be accepted of the Lord at all, under the call of this Gospel age, is to take this step. Mark you, this is the time of the needle's eye entrance to the New Jerusalem; this is the time when there can be no loads or packs taken in; this is the time when the kings are entering in, those who shall be kings and priests unto God, joint heirs with Jesus Christ their Lord; those who shall be heirs of the kingdom, as our Lord said, "Fear not, little flock; it is your Father's good pleasure to give you the kingdom." But while He promises the kingdom thus to this special class, He is going to give a great blessing through the Kingdom to all the families, peoples, kindreds and tongues of the whole world.

But in order to determine who are the little flock, who shall be counted worthy to be joint heirs of the kingdom, our heavenly Father has made this arrangement of the narrow way and this needle's eye entrance to the New Jerusalem, so that all those who will be of that little flock, that kingdom class, who will be of the church, the bride, the Lamb's wife, or under another figure, members in particular of the body of Christ, of which our Lord is the head, all these will have this one characteristic, that they have nothing of their own; they have given everything to the Lord. This is the only condition they have, to take up their cross in this matter and follow Him. In what sense follow Him? Not walking up and down the roads of Palestine and the streets of Jerusalem; but following His example, His precepts, walking in His steps, in this sense, that He took the very same course. What did He give up? The Scriptures are full of testimony on the subject. "Though He was rich, for our sakes He became poor, that we through His poverty might be made rich," and He has "set us an example, that we should walk in His steps." Therefore the apostle, after speaking of this matter, says, "Humble yourselves under the mighty hand of God," as our Lord humbled himself; and took upon Him our nature, and suffered for us and gave His life as well as all His glory. So arm yourselves with the same mind, after this same principle. He who has called you to glory, honor and immortality has called you to walk in these same steps, to take up your cross and follow the Lamb withersoever He goeth.

Some might be inclined to say that this is a very irksome journey, and that this is a very severe condition that the heavenly Father has laid upon His Son and upon all who will be acceptable as members in the house of sons. As the Apostle puts it, "Christ as a son was the head over His own house (a house of sons), whose house are we, if we hold fast the beginning of our confidence firm unto the end."

Says some one, these are hard conditions which God has placed upon the house of sons. I answer, no! Those who consider these hard conditions are not of the house of sons. The house of sons have the other spirit. They say, "I delight to do Thy will, O my God." That was the spirit of the Son himself and that must be the spirit, the disposition, of those who would walk in His steps. If they are always feeling that it is a great mountain, a terrible thing God has put upon them, then they have not the spirit of Christ.

I do not mean to say that there are not times when all of the Lord's people feel that the narrow way is very rugged to their feet. The Lord himself had such experiences. We remember that the Lord in Gethsemane garden said, "If it be possible, let this cup pass from me. Yet not my will, but Thine, be done." So it need not surprise us if, following in the footsteps of Christ, we should sometimes come to the place where the way is very narrow and very rugged, and that we in turn might with our dear Redeemer, cry out, "If it be possible, let this pass from me." And yet those who have the Lord's spirit, who are begotten of the spirit, and have a true appreciation of the glorious things which God hath in reservation for them that love Him, that they would not think of exchanging these prospects and glorious promises by which they have been begotten, and be without them at any price or cost. I trust everyone of us witnesses to the fact that not only these views and prospects of coming glory, honor and immortality and joint heirship with the Lord in the Kingdom have a weight and influence in our hearts that counteracts and overbalances these trials and difficulties of the present narrow way, but we find that we have in the way so much of the joys of the Lord and the peace of the Lord as more than overbalances, so that with the apostle we are able to say, "I do count that these things which are behind, and which I have forsaken and sacrificed [HGL182] for Christ's sake are not worthy to be compared with the glory which shall be revealed in us."

That is the sentiment of all who are the Lord's-not all alike; there are babes, youths, young men, in Christ, and those who are of full stature, according to the Scriptural picture of this matter; but they all have more or less of this same spirit, and in proportion as we feed upon the promises and grow strong in the Lord and the power of His might, in that same proportion we attain more and more to this standard which is represented in the words of the apostle and represented in the words and conduct of our dear Redeemer himself. So that we are able, with the apostle to say we count it all joy when we fall into divers temptations, trials, difficulties.

But why call it joyous to fall into difficulties? Because, says the apostle, these trials and difficulties are working out for us, something. We realize that God has called us to a wonderful position of joint heirship with His Son in the kingdom, and we realize that the terms of joint heirship are proper and necessary; it is not to be expected that God would want anyone in the kingdom that was not considerably developed in character of heart, intention, in will, that those who loved unrighteousness in their hearts would not be chosen of God to be representatives of the kingdom for the blessing, instructing and assisting of the world in the future. So when we look into God's plan, and see the wonderful preparation, He is making for blessing the world, and is calling out His church to be His representatives in conferring that instruction and uplift to the world in general, we see good reason why we should have trials and disciplines and various experiences in life which would test, fit and prepare us to make us "meet for the inheritance of the saints in light." Consequently, when we find ourselves in these very conditions, and experiencing trials and difficulties, we recognize that this is another witness of the spirit that we have the Lord's favor. "Through much tribulation we shall enter the kingdom," so when we find ourselves in such experiences it is proper to say to ourselves, these are precious experiences. They testify to us that we are in the narrow way. If we were without these, "if we be without chastisement, then are we spurious, and not sons."

So we "glory in tribulation," because it is an evidence that we are sons, and that God is dealing with us, educating us, making us ready to be glorified in due time with His great Son, our Lord, and after the education-what? Then, says the apostle, comes the great time when the sons shall be manifested (Rom. 8:18, 19). They are not manifested now. The apostle says, "The world knoweth us not, even as it knew Him not." But we are not relying upon the world. The world is not going to exalt us to the kingdom; they are not going to say to us, "We will vote for you." We are not anticipating any such matter as this. What are we looking for? For the Lord's approval, and for the time when He shall say to His people who are faithful, "Well done, good and faithful servant; thou hast been faithful over a few things; I will make thee ruler over many things; enter thou into the joy of thy Lord," -the kingdom of God, the promised blessing.

So, in one of our Lord's parables, He represents that at His second coming He will reckon with His servants, as to the use they have made of their talents. To the one who had been given one talent, He will ask for an accounting; he may have had a talent of influence, to talk with others, to sway their minds; or, he may have had the talent of money, and no other. And so with those who have two talents, or three, or five. They are responsible for what they had and how they used that. When the Lord came to reward them the record is that to the one with five talents it was said, "Thou hast been faithful over a few things; I will make thee ruler over five cities." To the one with 10 talents, "Have dominion over 10 cities."

Where are these cities? Some people say that at that time the whole world is going to be burned up. Where will the cities be? If there is going to be nobody but the saints then, what will they rule over? If everybody gets destroyed or sent to hell, how will these overcomers rule over anybody? If there will be a kingdom there must be some logical object in its establishment, or else what is the use of talking about a kingdom? If we do not give words any meaning we will be all confused. If we do give them the real meaning that the Scriptures give them, we find in God's word the most wonderful plan, with the most wonderful outlines that could possibly be conceived of.

The selection of a little flock, to be heirs of the kingdom with Christ; then the establishment of the kingdom after the glorification of these heirs, in their hands, and for the administration in a wise and perfect way of all the laws of God, for the benefit of the whole race, as it is written: "The kingdom and dominion and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." Dan. 7:27

What will they do in the kingdom? Will they have rotten politics? No! Because there won't be admitted into that kingdom any political tricksters. The Lord is picking out His own administrators, the Lord is picking out His saints, those whom He can rely on, those who have been faithful in a few things, and who He knows will therefore be faithful over larger responsibilities. But he is looking for those who will be faithful in the few things, whether it be, as in the case of this young man of our text, that he has the one talent of riches, or whether it be with regard to more talents and privileges.

This young man was unfaithful in the use of that talent. He would not consecrate it to the Lord; and he cannot have a part in the kingdom. All of the kingdom class must be willing, not only willing, but glad to sacrifice all other interests for the Lord, whatever their talents may be. This does not mean that the young man who went away sorrowful, and whom the Lord said could not get into the kingdom because he did not sacrifice what he had, went into eternal torment. He was a good young man. The record is that when Jesus looked upon him, "He loved him." The Lord did not mean that because he did not make a sacrifice He would condemn him, and say, "Here, devils, take him! Roast him!" Such a course would be unjust and inequitable. The [HGL183] words merely mean that he was not fit for a place in the kingdom-the ruling class. If, afterward, he repented and went to the Lord, saying, "I appreciate the matter better now; I am ready to give up all, and to walk in the narrow way," I am sure Jesus would have been glad to receive him any time under those terms. But he would never be in the kingdom class until he did that. And so you and I must be ready to do that, or we can never be in the kingdom. There is only one law and only one way to attain so great a favor.

Whatever you hold most precious is your riches. Some say I have no particular care for money; I would just as soon be poor. I heard of a man who was thought so much of, as a fine character, by a friend, that the latter gave him a deed to a cottage; and after the poor man had it for a while, he brought the deed back, saying: "I wasn't contented while I had it. I couldn't any longer sing, 'No cottage do I here possess, while traveling in this wilderness.'"

The brother had a mistaken idea, but the thought is in some respects right. If he was going to make a treasure of that cottage then it would come between him and the Lord. If you are going to make a treasure of something else, whether a million or a dollar, the effect is the same. I have found people just as much money-lovers with a few dollars as some who had many dollars, and just as unfit for the kingdom as if they had a million. It is the love of money, and not the possession of it, which is the root of all evil. He who loves money will hold on to it, though it hinder every spiritual interest, and the Lord thus tests all of us, not only in respect to money but every other talent.

If one says, "A good name is rather to be chosen than great riches," and "I would do anything to preserve that good name; I would not sacrifice it for anything," he cannot be the Lord's disciple. Whatever you have, that is the Lord's treasure, to be laid at His feet. Unless we love Him more than houses, or lands, or parents, or children, or brothers or sisters, we cannot be His disciples. Love of self, love of popularity, love of admiration of others, must give place to the Lord, or we are not fit for the kingdom!

Put the emphasis where it belongs on the word kingdom- "Not fit for the kingdom!" After the kingdom class, the saints, holy ones, shall be selected, the Lord will have a plan in respect to the world, and there will be some not fit for the kingdom that will be fit for some other place, that under other circumstances than those of the present time would be of good, noble character, but from what they have now to contend with, the world on one side, the devil on the other, and the flesh always near, they find that the way is so narrow that they have not enough love for God to make them willing to count all other things as loss and dross, that they might win Christ and be found in Him.

Our Lord has given to us a wonderful call, and has attached to that call certain tests which will prove everyone who would be His disciple. The tests are extreme, because the glory, honor and immortality attached to the call is an extremely high honor. If we would be acceptable with the Lord we must be glad to sacrifice the little trifling things of this present time.

I fancy that when we shall get beyond and look back, our view of these things will be so different from what it has been while here and in contact with the things that are seen, that we will see matters very much as John Bunyan saw them. You remember he pictured the man at the seashore with his muck rake gathering seaweed, straw and sticks, and various other things, attaching great value to them; but Pilgrim, as he viewed them, thought the man very foolish, for he had a scroll and a call, and he was going to the heavenly city, and was not wasting his time with the muck-rake and the things of the present time, of little value, compared with the eternal things beyond. When we view matters from the true standpoint, and contrast the riches of God's grace and favor with Him, with all the things of this world, we shall take the broader, higher, deeper view, and rightly appreciate these temporal things, giving them their true place, and that would be a low place indeed.

Not that we are despising money; not that we are despising influence, or good name, or any of these privileges and talents. On the contrary, we appreciate them all the more because we see that it is our privilege to present them to the Lord, and because we see that while they are not worthy in themselves to be presented to the Lord, yet He accepted them through our Lord Jesus, and counts them as worthy, trifling though they otherwise would be.

And our Lord Jesus-how does He regard them? He is not ashamed to call them "brethren." But He says of those who would be ashamed of Him, and who are ashamed of His truth, and who are selfish money-lovers, He says of all them, "Of such will I be ashamed before my Father and before the holy angels." Of those who confess and rejoice to follow in His footsteps, He says He will take pleasure in declaring their names before the Father and the holy angels.

Let that be our position, dear friends, and let that be, by the Lord's grace, the great reward which we shall not only strive for now, but, by the Lord's grace, shall surely attain. We are not exaggerating the requirements of the Lord's word in connection with discipleship, but we well know those precious promises that His grace is sufficient; that He will not suffer us to be tempted above that we are able, and will, with every trial, provide a way of escape; that He will cause all things to work together for good to them that love Him, for their best interests as new creatures, as the heirs of the kingdom. How gracious are those promises! What, then, is there for us to do, if the Lord is going to will and to work in this way? For us, is the full surrender of the will.

Here I give myself away; "Tis all that I can do."

I can will to do it all. If the Lord sees the will in each heart, He is pleased with that condition. That is the pure condition of heart which He commends. There may be imperfections and mistakes and coming short of the perfect standard of God-because that standard is God's own perfection, and we are all short, as measured by that-but the Lord's grace is sufficient for us in that it makes up whatever we are short. On what terms? On the condition that your heart is right; that your will is right; that you have made a full consecration of all you have and hold precious, and to the extent of your ability you are carrying this out in your daily life.