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 BT 145 .C5 1917 
 Chambers, Richard F. 
 
 The righteousness of Jehovah 
 
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The Righteousness of 
 J ehovah 
 
 That Makes for Peace 
 
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 BY 
 
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 RICHARD F. CHAMBERS 
 
 Lilor*. o- r® , 
 
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 BOSTON: THE GORHAM PRESS 
 
 TORONTO: THE COPP CLARK CO., LIMITED 
 
Copyright, 1917, by Hichard F. Chambers 
 
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 All Rights Reserved 
 
 MADE IN THE UNITED STATES OF AMERICA 
 
 The Gorham Press, Boston, U. S. A. 
 
DEDICATED 
 
 In the name of The Master and for the purpose 
 of hastening His Kingdom here on earth and sent 
 to all peoples and nations with this hope in Him that 
 has already made us men that which we are. 
 
THE BASIC PRINCIPLE FOR A CON- , 
 STRUCTIVE PLAN OF THE WORLD’S 
 PEACE, WOULD SEEM TO BE, 
 RIGHTEOUSNESS 
 
 This is not an attempt at a “cure all” but an 
 analysis of the conditions and a seeking for a uni¬ 
 versal conception and a synthesis effecting all na¬ 
 tions and people: 
 
 (1) . The necessity of a conception that is universal 
 
 in its scope and application— Righteousness 
 affords this conception. But what is Righte¬ 
 ousness? (Division I). 
 
 (2) . The necessity of a new defining of the term 
 
 to meet a larger conception, with sufficient 
 power to give the vision and furnish the in¬ 
 spiration, and apply the lifting energy. This 
 is found in the Righteousness of Jehovah- 
 Elohim. (Division II). 
 
 (3) . This conception of Jehovah-Elohim’s 
 
 Righteousness is not only universal—but 
 it is co-extensive with the races development. 
 (Division III). 
 
 (4) . That in God’s Righteousness all the na¬ 
 
 tions “share and share alike” in its gifts and 
 blessings. (Division IV). 
 
 (5) . That the present world crisis affords an oc¬ 
 
 casion (The crying need—the plea—“A place 
 under the sun”) and makes known a “world¬ 
 consciousness,” and emphasizes the need of a 
 particular place, and the necessity of the basic 
 principle of Jehovah-Elohim’s Righteous¬ 
 ness for present and future development: 
 
 5 
 
6 
 
 The Righteousness of Jehovah 
 
 (a) . Hence the need for “arbitration”— 
 
 ‘ ‘ international agreement’ ’—‘ ‘ I nterna- 
 tional league of peace”—“International 
 law”—“international court with suffici¬ 
 ent force to back it.” These are good, 
 these are far reaching, these seem to be 
 necessary. 
 
 (b) . But the passion of life knows no limit. 
 
 Life is not controlled but by its own 
 consciousness and effort after life. So 
 agreements may become “a scrap of 
 paper” and international laws ignored. 
 These will not, and can not hold and 
 control life under all conditions. They 
 are parts of a whole. They have their 
 place in the whole, and they perform 
 their functions. 
 
 (c) . The appeal to the Gospel of Jehovah- 
 
 Elohim’s Righteousness will furnish 
 a common ground again and again to 
 which all nations may resort when 
 laws are ignored, treaties abrogated, and 
 international power misused and abused. 
 This Righteousness of Jehovah- 
 Elohim will continue to be the “Well 
 of Salvation” from which all nations 
 may drink and a better Spirit will pre¬ 
 vail for future growth and develop¬ 
 ment. 
 
 Richard F. Chambers. 
 
 Griswold, Iowa, 
 
 October i, 1917* 
 
CONTENTS 
 
 DIVISION I 
 
 The Necessity of a Conception that is Universal 
 in its Scope and Application. n 
 
 DIVISION II 
 
 The Necessity of Defining the Term to Meet 
 a Larger Conception is Found in the 
 Righteousness of Jehovah-Elohim. 25 
 
 DIVISION III 
 
 Jehovah-Elohim’s Righteousness is Co-Extensive 
 
 with the Development of the Nation’s. ... 49 
 
 DIVISION IV 
 
 That in God’s Righteousness All Nations “Share 
 and Share Alike” in the Gifts and Blessings 59 
 
 division v 
 
 A Dissertation of the Promise to the Patriarchs 79 
 
 DIVISION VI 
 
 The'Present World Crisis. 9 1 
 
 7 
 
THE RIGHTEOUSNESS OF JEHOVAH 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
THE RIGHTEOUSNESS OF 
 JEHOVAH 
 
 DIVISION I 
 
 THE NECESSITY OF A CONCEPTION THAT IS UNI¬ 
 VERSAL IN ITS SCOPE AND APPLICATION 
 
 r T - ' HERE can be but little doubt, if any at all, 
 that the great and the controlling truth which 
 life has been unfolding and making known to the 
 world through the generations of men and of na¬ 
 tions is Righteousness. 
 
 We may view life from any point we will and 
 this appears to hold good. 
 
 Take this statement from the position of a young 
 man just starting in life, with a character to form, a 
 reputation to establish, and life to live; here the 
 law of righteousness, be it stated in the form of the 
 old Hebrew prophet, or, a more modern expression 
 of the same principle, and it has more to do with the 
 final outcome of his life than any other single con¬ 
 ception of life. 
 
 Or, look at life from the point, when the fire on 
 the altar of the heart burns low, when the pulsations 
 of life are fevered and irregular, when the tread 
 which once was sure and steady gives place to un- 
 
 II 
 
12 
 
 The Righteousness of Jehovah 
 
 certainty, and a staff is a good thing to lean upon, 
 then righteousness has a story to tell, of the same 
 nature and kind, yet it is quite a different story. 
 The difference of degree or quality and not one of 
 nature or kind. 
 
 Or, view righteousness from the point of the 
 present, where life is a continuous change filled with 
 vicissitudes, with its desires and ambitions, with its 
 opportunities of success and failure, with its strength 
 and weakness, and we find that righteousness keeps 
 abreast with all of life’s movements, or, if wanting is 
 easily detected. 
 
 Again, if we look at life from the point of the 
 past, with its consciousness of rectitude or sin, with 
 its sense of achievements or its miscarriage and dis¬ 
 aster, here righteousness has its story to tell. 
 
 We may take the point of the future, with its an¬ 
 ticipation and its hope, or, with its burden and its 
 fears, whether it be the near future, to take place 
 here on earth tomorrow, or, a more remote time and 
 in another world of existence, we see that righteous¬ 
 ness has its bearing unmistakable, convincing, and 
 powerful. 
 
 If we take our stand and look into the secret 
 chamber of our own heart, where no eye save God’s 
 ever sees, if we look inwardly, commune with our 
 own heart, if we take sweet counsel with ourself 
 righteousness has its meaning. “Conscience makes 
 cowards of us all.” 
 
 Now let us take the opposite pole. Let us go to 
 life’s work, where men have worked out their con¬ 
 ceptions into actual things. Perhaps written them 
 
The Righteousness of Jehovah 
 
 13 
 
 with an indelible pen and given them to the world. 
 Builded them into magnificent structure of granite 
 to stand as the everlasting hills, or, a worthless hov¬ 
 el that is already mouldering to decay. It may be, 
 have laid the foundation and found we were not 
 able to finish, and here again righteousness has its 
 
 bearing. # ... 
 
 Should we now look at life from a social point, 
 and study the history of the nations. Search well 
 the archives, whether they be those sealed with the 
 debris of centuries or the more recent works of the 
 scholars, who labor to see things as they are. and 
 have been, and we find that righteousness is written 
 across the pages, or, if not its need is told in another 
 
 sad story. 
 
 When we view life again, be it from the present 
 social condition of the rural district, town, city, or 
 nation righteousness is sure to be indispensable.. 
 
 Or look at it from the point of international 
 agreements, treaties, laws and we see nations en¬ 
 deavoring to hold each other responsible for its con¬ 
 duct. . 
 
 If there is a phase of life where righteousness has 
 
 not its bearing six thousand years of the human 
 
 family has failed to reveal it. 
 
 Yes, we may go further and say, the longevity of 
 the race tends to impress the conception that righte¬ 
 ousness is indispensable. 
 
 That righteousness touches every phase of human 
 
 That righteousness moves and travels with life. 
 That change does not do away with the necessity 
 
14 
 
 The Righteousness of Jehovah 
 
 of righteousness. 
 
 That sin, and decay, and death can not and does 
 not destroy righteousness. 
 
 In fact we find that righteousness is the “unit- 
 character” belonging to the race. 
 
 It is the index finger pointing the way in life. 
 
 It is the prophesy revealing the light. 
 
 Yea! It is the “mutation” capable of great things 
 in the individual, in the class, in the nation, and in 
 the race. 
 
 So it does not seem presumptuous when we say, 
 the great conception that life, in its many phases has 
 been working out and revealing, during these many 
 generations of men, is the same conception that God 
 has made known through the scriptures, namely, that 
 of righteousness which makes for life. 
 
 We speak of righteousness in the abstract but 
 there is a reality corresponding to the word, and this 
 reality is within touch of every life. This is a vital 
 power that is real and known in the experience of 
 every man. 
 
 This reality is experienced in the life of every 
 man regardless of his creed which establishes the 
 fact of righteousness beyond the peradventure of a 
 doubt. So at present we are not in the specula¬ 
 tive field of philosophy, but in the realm of actual 
 life. 
 
 We may easily pass over into the speculative field, 
 and necessity, in the full discussion of righteousness 
 would require us to treat it from the abstract as 
 well as from the concrete side, from the individual as 
 well as the class and the race, but at present let 
 
The Righteousness of Jehovah 
 
 15 
 
 us keep in the open field of experience where all 
 can easily follow and know the truth and see the 
 facts. 
 
 A word about the nature of righteousness. If 
 there are different opinions of righteousness they 
 generally enter in at the point where we fail to dis¬ 
 criminate between nature and degree—between kind 
 and quality. 
 
 Nature and kind are corollated. By this we mean 
 that which is produced by a cause. 
 
 Quality and degree are related. By this we mean 
 that which we talk about, that which we narrate. 
 
 The very essence of righteousness is found in the 
 motive which actuates. The nature which promotes. 
 The kind which controls. 
 
 Righteousness arises out of a consciousness, where 
 we find those intuitive ideas of right, justice, truth 
 and duty, which are the fundamental principles of 
 our moral being, such as we men are. 
 
 If there is a difference of opinion it usually arises 
 by substituting degree for nature, or, quality for 
 kind. 
 
 But to doubt nature, and to substitute degree or 
 quality for kind upsets the fundamental principle 
 and is suicidal. 
 
 Nature will reproduce in kind. Degree and qual¬ 
 ity have not the power of re-production. 
 
 There cannot be the question about the nature 
 of righteousness that there is about degree and quali¬ 
 ty, for the reason that nature is sure to reproduce in 
 
 kind. 
 
 So in dealing with righteousness we have no new 
 
i6 
 
 The Righteousness of Jehovah 
 
 conception to offer but the same pure, unalloyed con¬ 
 ception worked out into realities in every day life, 
 through the many generations of men and revealed 
 in the scripture. 
 
 Our purpose is to put righteousness into the cruci¬ 
 ble. “So as to cast it into new molds?” No! Not 
 even into a new mold! And yet it may be a new 
 mold to some. But it will be the same old truth 
 that has stood the test of the ages in the crucible 
 for analytical purposes. 
 
 It is necessary to clear thinking that we not only 
 talk about the same thing, but that our attention 
 be drawn and focused on the same point of the same 
 thing at the same time. 
 
 We have seen salesmen selling their goods. They 
 point out the best quality of their ware. The ma¬ 
 chinist will show us where his machine differs and 
 excels his opponents. He calls attention to these 
 points of his machine because therein lies the value 
 of his instrument. We must think to the same point 
 at the same time, and we must see things alike at a 
 given moment, however we may differ at other times. 
 
 There are some people who cultivate a pugilistic 
 mind so that this is a very hard thing for them to do. 
 Any thing that differs from their former concep¬ 
 tion of life they are ready to strike a blow before 
 they really know what it is. And striking in the 
 dark, supposing they oppose an enemy, they slay a 
 friend. If such there be who are religiously inclined 
 they set themselves not to receive. And there are 
 some who make this attitude of spirit to stand for 
 Christianity. 
 
The Righteousness of Jehovah 
 
 17 
 
 This is what some call “serving God.” They 
 prejudice themselves against a position be it true or 
 false. They are, therefore, in no position to re¬ 
 ceive and know and judge righteous judgment, ac¬ 
 cept or reject; because they have already determined 
 the matter. 
 
 In dealing with righteousness from the point of 
 actual life this is one of the barriers we must avoid, 
 for it is antagonistic and damaging to that which we 
 seek. 
 
 For clear thinking there should also be clear de¬ 
 fining. 
 
 The question, therefore, arises; what is righteous¬ 
 ness? seeing it has so much to do with life. 
 
 What is meant by righteousness? 
 
 This is a fair question. It is akin to questions we 
 ask many times in life. It is not necessarily confined 
 to the idea of utility of righteousness. The concep¬ 
 tion of utility is there. It means this, but may we 
 not hope that it means much more than this. 
 
 There is a utility to righteousness which we should 
 not overlook, but now let us hope the desire which 
 includes utility is much more than mere utility. 
 
 May we not expect an awakened desire to dis¬ 
 cover the truth. Yes and even more than this of 
 discovery, that of an earnest desire to know the truth 
 in order that we may follow it. 
 
 To know, to understand, to desire, to be, to do, 
 these are prerogatives which belong to us men. Why 
 stop at the lowest ones when we have an open field 
 to the highest? 
 
 What do we mean by righteousness? 
 
i8 
 
 The Righteousness of Jehovah 
 
 There are several definitions given by our English 
 lexicographers which will help us to get a start. 
 
 First—“Righteousness is comprehending holy 
 principle and affections of the heart, or, conformity 
 of life to the divind law.” Int. Diet. 
 
 Second—“Righteousness is applied to righteous 
 acts, or righteous qualities.” Is. 64:6. “All of our 
 righteousness are as filthy rags.” Int. Diet. 
 
 Let us start with these two conceptions, as we 
 advance we will overtake others. The first defini¬ 
 tion “comprehending holy principles and affections 
 of heart,” that is to say, walk around them, see them 
 from all sides, and understand these principles and 
 affections of the heart. 
 
 Righteousness starts with the thoughts, concep¬ 
 tions, and motive powers of the inner life, the heart. 
 
 Some people are skeptical at this point; contend¬ 
 ing that righteousness is in the outward act and 
 not in the motive prompting the act. They have to 
 contend against facts. There is no ground for a 
 controversy here. Facts stand against it. 
 
 If facts can not convince them arguments will not. 
 
 The ground of righteousness is well established. 
 We have to deal not alone with truth but facts. 
 Righteousness has its bearing in the secret chambers 
 of the life, where only the individual knows the 
 counsel of his own heart and no eye sees but God 
 alone. 
 
 Again, righteousness starts in the inner life, but 
 it extends outward from the hidden life in words 
 and acts and deeds. 
 
 It is at this point of outward life that we begin to 
 
The Righteousness of Jehovah 
 
 19 
 
 see and understand the issue of other men’s lives. 
 
 Their deeds and words are the expression of the 
 inner life. We can only know and interpret their 
 life by their words and deeds. 
 
 These are definitions good so far as they go. But 
 would we be able to recognize righteousness if we 
 should meet with it ? 
 
 When a new invention is discovered and a ma¬ 
 chine is made which emancipates men from servi¬ 
 tude and drudgery our nation recognizes the bene¬ 
 fits the inventor has conferred upon humanity, and 
 gives him a franchise, and protects him in his rights 
 for a time. 
 
 But the government asks of him, to make a model 
 or a drawing demonstrating the working principle 
 and the utility of his machine. 
 
 Perhaps a drawing, an illustration will help to 
 reach the conception of righteousness from the point 
 we wish to consider it at present. 
 
 There was a young man, one of a large family 
 and because of the meagerness of home, he started 
 out when yet in his teens to make his own living. 
 Like many boys living in small towns success for 
 him was in the city and he went there to find it. 
 
 His was an intense nature, whatever he did he put 
 his life into his work. He soon found work. In 
 the course of time he became a member of a Sabbath 
 school class. The teacher was interested in the boy’s 
 receiving a true conception of life. This boy was 
 converted and became a Christian. He put his life 
 into his religious experience. In the course of time 
 he gave up the business life and became a preacher 
 
20 
 
 The Righteousness of Jehovah 
 
 of the grace of God. By and by he returned to his 
 native town to live. He bought one of those old 
 New England homes with plenty of room in it. In 
 the town he found girls who were not going to 
 school because of need. He gathered them together 
 in his own home and procured a teacher for them. 
 
 In the course of time the school grew until he ap¬ 
 pealed to friends to help him build a building for 
 them and extend the work. This was done and 
 the Lord wonderfully blessed the work. He was 
 so encouraged by the Lord and men helping that 
 he was led to build a school for boys. 
 
 He used his influence and the town built a large 
 church for the reason the old one was not large 
 enough to hold the people who came. He preached 
 himself but always saw that the people had a pastor 
 to minister to their need. 
 
 Ele took an interest in the town. They improved 
 the streets, and lighted them and cleaned up the 
 village. 
 
 He drew men of means to the town. He helped 
 to start other enterprises. His name spread far 
 and wide. His influence was as great as his name. 
 He was called to help, from far and near in many 
 good works. He had power with God and man. 
 He was a mighty preacher of righteousness. Thou¬ 
 sands were converted, and turned from the power 
 of sin to serve the Living God. 
 
 By and by he died. Men came to Northfield. 
 Men sent messages of condolence and words of 
 praise and gratitude. 
 
 Memorial meetings were held in many of the 
 
The Righteousness of Jehovah 
 
 21 
 
 churches in our country and in England, and Scot¬ 
 land, and Ireland. 
 
 “He was a good man”—“a just man”—“a con¬ 
 siderate man”—“a faithful man”—“a truthful 
 man”—“a wise man”—“a gracious man”—but what 
 term—what word—what adjective shall we use to 
 describe the whole life of D. L. Moody? 
 
 It would seem that the best term to use is “a 
 righteous life.” And for this reason. It is more 
 comprehensive—It takes a life and gathers together, 
 and holds forth all of the realtities that righteousness 
 means. 
 
 It is in this sense that we use language. 
 
 The adjectives good, just, faithful, loving, merci¬ 
 ful, patient, compassionate, gracious describes the at¬ 
 tributes and qualities of life’s acts, but when we 
 would sum up life’s works in one thought these 
 words fail to give us the full meaning. 
 
 We feel the poverty of these words to express all 
 that such a life really and truly demands. 
 
 Again, a man may be just but not patient. He 
 may be wise but not gracious. He may be good but 
 lack in wisdom. One attribute may be there but 
 others may be wanting. 
 
 In summing up a life for a greater or shorter 
 period necessity seems to demand a different term 
 of expression. And it is different for it is the aggre¬ 
 gate of life. 
 
 Into the crucible of life has been poured many of 
 the attributes, and as they have been watched over, 
 tempered, controlled, and brought forth by the per¬ 
 sonality of the man, it is no more than just that a 
 
22 
 
 The Righteousness of Jehovah 
 
 different term should be used covering the whole 
 field of action and work accomplished. 
 
 The Scriptures describe such a man as “a righte¬ 
 ous man.” Here we have the two conceptions we 
 started with worked out into actual life. 
 
 We also have gained a higher conception of righte¬ 
 ousness. For in this sense righteousness is used to 
 mean the thought, the concept which gives the move¬ 
 ment, the motive power, the trend and flow of life, 
 as well as the word spoken, the deed done, and the 
 work accomplished. 
 
 At this point we should notice the range, the 
 stretch, that is the field of righteousness. 
 
 This conception of righteousness holds good on 
 earth and in heaven. This is true with God and 
 with man. There are not two standards, one for 
 earth and another for heaven. The standard is uni¬ 
 versal. We men never gain anything by trying 
 to lower the standard of righteousness, or, in trying 
 to make a double standard. 
 
 Singleness of mind and heart here is all important 
 to a clear understanding of righteousness. Seeing 
 eye to eye here with God is life. 
 
 There can not be two standards and come in the 
 range of righteousness, if we look at it from the 
 point of nature or kind. Righteousness does not 
 admit of double dealings—double standards. One 
 standard for heaven and another for earth. 
 
 We men gain nothing by trying to drag heaven’s 
 conception of righteousness down to earth’s imper¬ 
 fect way of thinking of it. Rather our safety and 
 security is in exalting earth’s standard to heaven’s 
 
The Righteousness of Jehovah 
 
 23 
 
 conception. 
 
 True in the Bible we read of men’s righteousness 
 and of God’s, but it is by way of contrast. Rom. 
 10:1-6. There are not two kinds of righteousness, 
 one of earth and the other of heaven. It is an at¬ 
 tempt of man to so make it appear as if there were 
 two kinds. But it is only an attempt. And an 
 attempt that heaven has never been willing to rec¬ 
 ognize. 
 
 The hope of men, and of nations is not in pressing 
 and contending for this point of self-righteousness, 
 but our hope is in conceding to heaven, heaven’s 
 position. 
 
 There is but one standard of righteousness and 
 that is the one God has made known. One standard, 
 therefor, one in nature—one in kind. But one which 
 admits of degree and, therefor, of difference, when 
 viewed from other points than those of nature or 
 kind. This we recognize and allow, yet to some it 
 may and does appear as different kinds. But here 
 in Rom. 10:1-6 the comparison is not at the point 
 of nature or kind but of degree or quality. 
 
 It is not inconsistent to righteousness to admit of 
 degree or quality, seeing that righteousness is pro¬ 
 gressive in the lives of men and nations. Nor is it 
 derogatory to heaven’s standard that earth reaches 
 up to its attainment. It is the child imitating the 
 father. And there is good and just ground for 
 pronouncing over such a life, who had held heaven’s 
 high standard of rectitude before him, and has tried 
 to shape his life by the very nature of righteousness; 
 who in thought, and word, and deed has, at least 
 
24 
 
 The Righteousness of Jehovah 
 
 to some degree, earnestly and honestly ordered his 
 life that its movements, its trend, its flow and deeds, 
 while not perfect in the absolute as God’s is perfect, 
 yet in thought, purpose, motive, plan, word, and 
 deed it has been heavenward; there is some good and 
 just ground to pronounce over such a life this name 
 that we regard so highly, and which the scriptures do 
 not hesitate to do “A righteous man”—“A righteous 
 life.” 
 
 We are not saying we men may not be deceived 
 in making our summary of life. We do not see mo¬ 
 tives first hand and can only interpret them. We 
 should recognize our limitations. We have never¬ 
 theless a starting basis for our understanding of 
 righteousness. A conception that enters into the 
 thought, the motive, the trend, the movement, and 
 the flow of life. 
 
DIVISION II 
 
 THE NECESSITY OF DEFINING THE TERM TO MEET 
 A LARGER CONCEPTION IS FOUND IN THE 
 RIGHTEOUSNESS OF JEHOVAH-ELOHIM 
 
 HP HE most perplexing question, perhaps con- 
 A fronting the nations of the w<?rld today, and 
 one that will stand all the study, and bear all the 
 light thrown on it, is this thought of righteousness 
 in its relation to the world’s peace. 
 
 As one steps aside, in order that he might look at 
 and consider the efforts of men, he is impressed with 
 forms of contradiction which work strife, confu¬ 
 sion, and division in the thinking world. 
 
 As these efforts of men and nations are studied 
 and classified with a search for, and a hope in a 
 synthesis—or a solution of the problem, or a con¬ 
 cept that will work harmony out of disorder, he 
 might see that a large proportion of these differences 
 arise out of the emphasis, or, the stress laid either on 
 Law, or, the works of men, or, what we know as the 
 Gospel. 
 
 This stress, this emphasis of men and nations ad¬ 
 mits of the personality of the individual, as it should, 
 who may be presenting the line of thought. In turn, 
 most of us are quick in interpreting that particular 
 form being presented, at times making the speaker 
 the exponent of that particular form. Thus we pit 
 man with man, nation with nation, forms of right- 
 
 25 
 
26 
 
 The Righteousness of Jehovah 
 
 eousness with other forms, and we have leaders and 
 schools of thought, and forms of governments. Then 
 it is we study and emphasize the differences, in place 
 of seeking the likeness, the unity, the harmony, the 
 synthesis. 
 
 The present day movement, in place of laying the 
 stress on the difference, seeks to place it on the like¬ 
 ness, the unity, the harmony, or, the synthesis. 
 
 This is positive research rather than negative. 
 
 And because of this procedure we believe the pos¬ 
 sibility for up-building is greater. 
 
 Friction and strife may thus be eliminated. 
 
 The chances of life are increased. The flow of 
 life is easy and more regular, and a possible under¬ 
 standing of a world’s peace reached. 
 
 That there is a certain righteousness belonging to 
 the Gospel of our Lord Jesus Christ as well as a 
 righteousness which belongs to the Law of God is 
 one of the fundamental principles of the Scriptures. 
 
 That in either the Law or the Gospel righteous¬ 
 ness is of the same kind, or, nature will not admit 
 even of a shadow of doubt. 
 
 In either, the essence of righteousness is being— 
 doing in the fullest sense of these terms, whether it 
 be at the point of receiving the conception, the mo¬ 
 tive that actuates, the will that does the deed, the 
 word spoken, or the deed done. There is nothing 
 contradictory in the word righteousness itself when 
 understood in its full significance. 
 
 The forms of contradiction which work this divi¬ 
 sion grow largely out of misconceptions and unwar¬ 
 ranted interpretations. 
 
The Righteousness of Jehovah 
 
 27 
 
 Words, like lakes, are great indentures into which 
 meaning like water has been flowing for ages. And 
 like the water all that has flowed into it has not 
 continued in the same form. The wash of cen¬ 
 turies has brought in new solutions. There has 
 been a great evaporation going on continually. The 
 sediments have settled and solidified at the bottom. 
 The effect of times and seasons have developed many 
 new results. 
 
 Words are as sensitive to changes as are the shores 
 of a great lake. We look into its depth and search 
 for all it contains. There are traditions usually as¬ 
 sociated with it and a history surrounding it which 
 helps to make it something more than a mere nomen- 
 clator. 
 
 This word righteousness is an old word. It has 
 come down through the ages. It has been receiving 
 and holding that which has flowed into it from many 
 directions. And because of the source from which 
 it has drawn its meaning, and the ages it has been 
 receiving we might expect something corresponding¬ 
 ly great, deep, and grand a veritable lake Superior in 
 every respect. 
 
 The task to be undertaken here is to travel with 
 the reader from the shore of righteousness as found 
 in the Law of God to the shore of righteousness 
 found in the Gospel of our Lord Jesus Christ 
 and in so doing we will pass by the way of the shore 
 of the Works of men and nations. 
 
 The deep channel of righteousness runs from the 
 Law on one side of the lake to the Gospel on the 
 opposite side. If the two remaining shores widen 
 
28 
 
 The Righteousness of Jehovah 
 
 out and become shallow it is for our good and un¬ 
 derstanding. We are to travel from the Law where 
 we receive our first conception of righteousness, to 
 the Gospel by the way of Works and this will be 
 by the way of one of the shallow shores. 
 
 The old Hebrew “Law Giver’’ while writing 
 and interpreting the Mosaic code used no more im¬ 
 portant word than this word righteousness and its 
 auxiliaries. 
 
 It was the meaning contained in this word 
 Righteousness which was poured into the nation, 
 Israel, by its law-giver that settled and solidified and 
 which became the very bed rock of their national life. 
 
 Plato, the Greek Philosopher, who helped to shape 
 and mould the Greek thought. Yes perhaps himself 
 the greatest exponent of Grecian life, in his system 
 of ethics recognizes as the cardinal virtues, two 
 foundamentals. 
 
 First—“Wisdom. In its highest form Philo¬ 
 sophy.” 
 
 Second—“That harmonious regulation of psy¬ 
 chical impulses and activities, which (using his own 
 words) he gives as the essences of Righteousness.” 
 
 Whatever the Romans may have done for the na¬ 
 tions, there has been no contribution more perman¬ 
 ent and beneficial than its system of Law and its 
 conception of Justice. 
 
 There has poured, for centuries these mighty 
 streams, flowing from ‘ diverging sources, into this 
 word Righteousness meaning which has supplied 
 the souls of men with psychical food. 
 
 We should stear clear of a conception that has 
 
The Righteousness of Jehovah 
 
 29 
 
 been, in the past, all too prevalent, namely, that right¬ 
 eousness is wholly a legal term. That it is only con¬ 
 cerned with Law. That only a legally trained mind 
 can understand its meaning. Or, that there is no 
 other conception of righteousness but that connected 
 with Law and associated with Justice. 
 
 Isaiah, the Hebrew prophet, discovered something 
 more than this centuries ago which caused him to 
 cry out. “Harken unto me ye that follow after 
 righteousness, ye that seek the Lord. Look unto 
 the rock whence ye are hewn, and unto the hole of 
 the pit whence ye are digged. My righteousness 
 is near, my salvation is gone forth,—But my salva¬ 
 tion shall be forever, and my righteousness shall not 
 be abolished.—Harken unto me, ye that know righte¬ 
 ousness, the people in whose heart is my law.—But 
 my righteousness shall be forever, and my salvation 
 from generation to generation.” Is. 51:1 -8. 
 
 Plato recognized a common moral consciousness 
 among the Greeks that was different from mere 
 justice. 
 
 As we look at Law we may be looking into depths 
 of the lake at a place we may not be able to fathom. 
 This we are willing and frank to acknowledge. It 
 strengthens our souls, nevertheless, to look occasion¬ 
 ally into the great, the deep and the grand. There 
 is an inspiration in such a look which chastens and 
 subdues and sends us away better men. 
 
 Here and now our attention is called to other 
 meanings of the word as well as justice. 
 
 There are other shores which are extensions of the 
 same shore, where the water is not so deep and the 
 
30 
 
 The Righteousness of Jehovah 
 
 meaning of righteousness may be better apprehended. 
 
 Law'is always abstract and difficult of appre¬ 
 hension. Law is hard for us children of nature to 
 understand. We have all seen the child burn its 
 hand. We then in our wisdom have undertaken to 
 explain to the child the law of heat, but the child 
 grows wise not so much by our explanation as it does 
 by experience. We best grasp life and its realities 
 as it is worked out into life, as it is lived by some 
 one. And just so we may know righteousness best 
 as it is worked out into deeds. 
 
 The Law in essence is and says “Do This and 
 Live.” 
 
 There are two thoughts here in Law which are 
 imperative to every life. 
 
 The first is that of Doing. 
 
 The second is that of Living. 
 
 The Law places the emphasis on the first, namely, 
 that of Doing, and insists on strict justice. 
 
 Our temptation is to place the emphasis on the 
 second, namely that of Living. 
 
 Life seems to concern us more than mere doing of 
 the law does. Here is where we may and do step 
 aside from strict justice, that is to say “We miss the 
 mark” “We sin.” 
 
 And yet life is so connected with the doing of 
 the Law that a strict sense of justice can not be 
 ignored. 
 
 We will never be able to measure the depths of 
 the Law, or, the meaning of righteousness at this 
 point of justice until we see this meaning of righte¬ 
 ousness effected by doing. 
 
The Righteousness of Jehovah 
 
 31 
 
 The Law says “Do this.” The essence of Law, 
 therefore is Doing as well as Living. We may call 
 it what we will, but Doing has been called for ages 
 work. The Law which says “Do this and live” 
 literally conveys the conception of “Work and 
 Live.” This meaning from a strict conception of 
 justice is a universal conception. Figuratively 
 speaking it means cross over this lake, righteousness, 
 and you will find life. 
 
 We may associate this thought of Works, or, 
 what it stands for in meaning with the word righte¬ 
 ousness as much as ever we associated the concep¬ 
 tion of justice with righteousness. 
 
 Work is found in Law as truly as Justice is 
 found in Law. You see it is not a play on words. 
 It is bounded by the extension of the same shore. 
 We are yet on the same lake, passing from the ab¬ 
 stract shore of justice found in the Law to the 
 concrete worked out into life, namely, that of 
 “Doing” commanded by the Law. 
 
 We common people who have not the abstract 
 thought to feed on, but plenty of work to do, per¬ 
 haps can reach some of the meaning of righteousness 
 here. We put the meaning of the word something 
 like this “We Work to Live.” 
 
 We may travel a long way around this lake on 
 this shore of righteousness found in works. We 
 better grasp and understand its meaning from the 
 point of Works. Here we find millions of people 
 “Working,” they tell us, “For Life.” 
 
 We will find the water deepens again, if we keep 
 on traveling around the lake on this shore, until it 
 
32 
 
 The Righteousness of Jehovah 
 
 is so deep we can not fathom it. We would see we 
 are on the opposite shore, had we eyes to see clear 
 across the lake, from the deep place found in the 
 Law at the place of Justice. But it is not Law 
 here. It is the Gospel. God’s Love. God’s 
 Doings. God’s Works. God’s Righteousness. 
 
 We started at the place of Law. God’s Law. 
 And we are told, “That the law is holy and just 
 and good.” Rom. 7:12. But here in Law we 
 find the water so deep, the meaning so difficult of 
 apprehension that we do not always understand 
 Law. 
 
 The Law says “Do this and live.” That is to 
 say, “Cross right over the lake to the opposite shore 
 and you shall find life.” Here we receive the idea 
 and gain the conception, and this from the Law 
 itself, of doing something. 
 
 We are so impressed with the conception of do¬ 
 ing, and that by the Law, that we put forth efforts 
 to cross this great lake. But the water was so deep, 
 and the distance so great we found it impossible, 
 then it was that we started to travel around the 
 shore. 
 
 Now in traveling the shore in place of crossing 
 the deep we gained the idea of doing, that is of 
 “Working.” And this working, this doing, has its 
 meaning as well as justice in this word righteousness. 
 
 As we walked, in place of wading, or swimming, 
 or rowing we felt and gained the conception we 
 were doing something. The question comes now, 
 and from the point of Justice, have we been doing 
 exactly what the Law demanded of us. 
 
The Righteousness of Jehovah 
 
 33 
 
 Have we not been getting further and further 
 away from the strict Justice found in the Law. 
 Are these not the real facts in the case? 
 
 The Law did not say “Walk around the 
 Lake!” 
 
 It pointed us directly across the lake to the oppo¬ 
 site shore and said life was there for all who would 
 cross over. 
 
 And yet the Law did not furnish a boat with 
 which to cross. And the water was too deep to 
 wade, and the distance too great for us to swim. Yet 
 the Law told us Life was there for all. But the 
 Law would not help any to procure life. 
 
 Notice now, in going around the lake we are on 
 the shore of the same lake. We have not strayed 
 away from Righteousness. But we have strayed 
 from the strict conception of Justice found in 
 righteousness. We are at a different place on the 
 same lake. We are on the shore walking around 
 the lake and it is hard Work, for walking is hard 
 work. But can Works give Life? 
 
 The Law when we were close to Justice said 
 “Do this and live.” Yet at that place, the word 
 Righteousness was too deep for us to fathom. We 
 then started to find a shallower shore in order that 
 we might live. 
 
 But the Law did not say “Seek a shallow shore,” 
 or, “Walk around.” The Law was imperative in 
 its demands. It said “Cross over and live.” 
 
 The Law gave us limited men the impossible to 
 do. It said “Cross right over to the other side and 
 ye shall live.” 
 
34 
 
 The Righteousness of Jehovah 
 
 It was then we found the water was too deep to 
 wade, and it was too far to swim, and the Law did 
 not furnish a boat. 
 
 Then it was that we, on our own initiative, by 
 using our God given powers, on our own choice, 
 start to find a way around. And we have been 
 working with a determination to find the other shore 
 in order that we might have life. 
 
 At the point of Justice we received one concep¬ 
 tion of Righteousness. Now, at the point of 
 Works we will receive another conception not an¬ 
 tagonistic to the former conception but corellated. 
 
 Let us see. We started with the strict meaning 
 of the word, Justice, at times synonymous with 
 righteousness and viewed righteousness from the 
 point of Law. We then walked away from strict 
 Justice found in the Law, until we received the 
 meaning of Works found in righteousness. 
 
 Should we now keep on going we will find the 
 water deepening, but now in place of deepening from 
 the point of Justice it is deepening from Works. 
 And yet we are on the same great lake, dealing with 
 the same word Righteousness. 
 
 This is very discouraging to some. 
 
 First—To have such a task given us to do. 
 
 Second—When on our own initiative we start to 
 find a solution, and to work out our own salvation, 
 to find the difficulties increasing just at the time and 
 place we hoped to reach the goal. 
 
 Here it is called the Gospel shore. 
 
 Here we find kindred difficulties. 
 
 Here they tell us we did not cross over, but that 
 
The Righteousness of Jehovah 
 
 35 
 
 we walked around. 
 
 Here they tell us all our works will not procure 
 life for us. 
 
 Here they tell us that we disobeyed the Law. 
 
 Here they call us sinners. 
 
 They tell us our own Works prove this fact 
 against us. 
 
 Over here they distinctly tell us that the Law is 
 not the Gospel. 
 
 They tell us that the Law can not give Life. That 
 God never intended the Law to give Life. 
 
 Here they say that the Gospel of God’s Grace 
 can give Life. 
 
 They tell us, here on the Gospel shore, our 
 Works will not procure Life for us, although we 
 have walked and walked for these years in order that 
 we might reach this place and find Life. 
 
 Our Works, they tell us, are away below par. 
 
 They tell us that our Works will not be reckoned 
 with in the process of procuring Life. 
 
 Here every one is talking about Faith, and about 
 a Righteousness that comes by faith. 
 
 Here they claim that Life is procured through 
 The Righteousness which is of God by faith. 
 Phil. 3 :g. 
 
 Over on the other side we were told, by the Law, 
 “Do this and live.” This we know is Righte¬ 
 ousness at the strict point of Justice. 
 
 Now, over here, they say “Righteousness comes 
 by Faith.” The Gospel says “Believe and live.” 
 
 This they call Righteousness at the point of the 
 Gospel. 
 
36 
 
 The Righteousness of Jehovah 
 
 We have been deceived. We become indignant. 
 If that is Christianity, if that is the religion of the 
 Bible we do not want any of it. Here they say 
 “Faith brings life.” Over on the other side we 
 were told “Cross over and live.” And here I 
 have been working for forty years for Life, and 
 working hard. 
 
 I guess I will run my risk and work on. I guess 
 I will stand as good a show of Life as these Faith 
 people. I have something to show for this forty 
 years’ Work. 
 
 Alas ! Alas ! So many in the reach for Life, miss 
 Life just at this place. 
 
 Works! Works! Yes we found when we left 
 the shore of strict Justice of the Law because we 
 could not stand the task given us to do by the Law 
 that we discovered something else. 
 
 That which we discovered is this. 
 
 We did not sit down and give up in despair. 
 
 We started to do something, and that something 
 was to walk around the lake. And by walking 
 around we have gained this conception of Righte¬ 
 ousness found in works. 
 
 We have found that Works enter into Righte¬ 
 ousness as truly as Justice. 
 
 One is an intuitive conception, that is, seen clearly 
 without deduction or reasoning. 
 
 The other is a practical conception, that is, 
 worked out and developed in life. And it views 
 Righteousness, from another angle. 
 
 Let us stop a moment, long enough to see, we 
 are greater men than we were when we first awak- 
 
The Righteousness of Jehovah 
 
 37 
 
 ened to the conception of Righteousness at the 
 point of Justice found in the Law. 
 
 The first was a mere intuitive conception, yet one 
 which gave to us bent and direction in life. 
 
 We now have two conceptions of Righteous¬ 
 ness. 
 
 The first, an abstract, intuitive conception, that 
 
 which we believe Law to be. 
 
 The second, a practical, workable conception 
 growing out of efforts of our own. We call it 
 Works, and this also is the biblical conception. 
 
 Since these are the facts in the case, and we have 
 become practical inquirers, had we not bettei ask 
 what the Gospel means. 
 
 We did not know what Righteousness was 
 when we first started, except something vague and 
 uncertain. 
 
 We are seeking Righteousness, and further, we 
 are seeking Life by the way of Righteousness. 
 
 Righteousness is what we are after for we aie 
 persuaded that it is this that will enable us to stand 
 now and hereafter before God and men. 
 
 As an inquirer then let us ask, ‘ What do you 
 mean by the Righteousness which comes by 
 Faith.” 
 
 Friend. Oh! Have you never heard. 
 
 Inquirer. No! 
 
 Friend. Well you have been talking a great deal 
 about the past forty years of your life, and the time 
 you walked all of these hundreds of miles around 
 this lake, and it has been hard work that you have 
 done. Well, what made you do it? 
 
38 
 
 The Righteousness of Jehovah 
 
 Inquirer. Well, sir. The Law told us on the 
 other side, “If we would cross over to this side we 
 should Live.” I wanted to Live. I could not cross 
 over, and so I started to walk around. 
 
 Friend. Well, has all this walking given you a 
 good practical conception of righteousness. 
 
 Inquirer. It has that my friend. And now 
 you over here seem to think that this hard Work is 
 not worth much. 
 
 Friend. Oh! Yes we do. But Works do not 
 procure life for us. You see! God gives us Life 
 over here. Every one who believes in the Gospel 
 of his Son has Life. We do not work for Life 
 here. It is God’s good pleasure to give us Life. 
 
 Inquirer. Well, what then is the Gospel? 
 
 Friend. What is the Gospel? The Gospel is 
 God's Righteousness made manifest in the face 
 of Jesus Christ. “To give the light of the knowl¬ 
 edge of the glory of God in the face of Jesus Christ.” 
 II. Cor. 4:6. “And be found in him, not having a 
 righteousness of mine own, even that which is of 
 the law, but that which is through faith in Christ.” 
 Phil. 3 :g. “The righteousness of God by Faith.” 
 Phil. 3 :g . “Him who knew no sin he made to be 
 sin on our behalf; that we might become the righte¬ 
 ousness of God in him.” II. Cor. 5:21. 
 
 Inquirer. Oh! You mean the Gospel is God’s 
 Doings? God’s Works? God’s Righteousness? 
 
 Friend. Yes, that is just what we mean. God 
 has not been idle all of these six thousand of years. 
 God’s interest has not waned in the nations of men 
 while the nations have been groping and seeking 
 
The Righteousness of Jehovah 
 
 39 
 
 Life. God’s Works are so much greater than 
 man’s that man’s works pale into insignificance. 
 And men like Isaiah count their “righteousness as 
 refuse, filthy rags.” And Paul said “He counted his 
 righteousness as refuse to be thrown aside for the 
 excellency of the knowledge of Christ Jesus my 
 Lord.” Phil. 3 : 8 . 
 
 Inquirer. God’s Righteousness you say? 
 That is something new to me. My first conception 
 over on the other side, was an intuitive idea. God’s 
 gift to me by nature. That it is, which gives bent 
 and direction to Life. Over there they told us “To 
 cross over and Live.” I tried to do it. I waded 
 out into the Lake until the water was over my head. 
 
 I went back to shore and procured the ten-foot pole, 
 which they called “The Law,” and I could not 
 touch the bottom. I went back again and they gave 
 me what they called “The line and the plum¬ 
 met.” I swam out and could not strike the bottom. 
 
 I went back to shore and told them. They all 
 smiled assuringly and said “That is true.^ No man 
 as yet has been able to fathom the Law. 
 
 I then asked for a boat. They said There was 
 none to be had.” And yet, they assured me Life 
 was on this side. 
 
 I then asked, was there a way around the Lake. 
 They were not so sure. They supposed there was, 
 but they said “You are not fool enough to walk 
 
 around are you.” „ 
 
 I thought a moment, and said, “I guess I am. 
 
 I sat down and began to reason about the condi¬ 
 tions. I found they all had this intuitive conception 
 
I 
 
 40 The Righteousness of Jehovah 
 
 of Justice and Righteousness. I also found that 
 they all talked learnedly on the different features 
 of Law and Righteousness. I then came to the 
 conclusion I was just like other men, that is, I was 
 not daft or unbalanced or a fool. 
 
 I then began to look around me. Which way 
 should I go? I sat down with some of my friends 
 and went over the whole question with them. They 
 said my logic was all right. That they had come to 
 the same conclusion. 
 
 I asked them, why then are you satisfied to remain 
 in this condition of life. They pointed out the 
 failures of others. Some had started and then came 
 back. They also told of the men who had perished. 
 
 I then made up by mind it was a question of 
 death if I stayed there. Then this conception of 
 doing something began to impress me as a part of 
 Righteousness, and I could not feel I was Justi¬ 
 fied in not trying, nor could I get away from this 
 impress of doing something to better my conditions. 
 
 Then I started and this conception of doing some¬ 
 thing began to impress me as a part of Righteous¬ 
 ness, and I could not get away from it. 
 
 I determined to follow out this conception and the 
 further 1 walked and the harder I walked the clearer 
 did this conception of Righteousness by Works 
 become logical to me. 
 
 I examined the waters day by day. I studied 
 the shores and found foot prints in the sand. I said 
 where men have gone I could go. The further I 
 came the moie foot prints I found, and the more I 
 was convinced that it was by Works that we found 
 
The Righteousness of Jehovah 
 
 4i 
 
 Life. 
 
 And now you tell us “Life comes by Faith.” 
 “That Life is a gift of God.” “And talk of a 
 Righteousness that comes by Faith.” 
 
 Let me see. I traveled all this way around this 
 lake of Righteousness. This is my Righteous¬ 
 ness. What did you say God’s Righteousness 
 consisted. 
 
 Friend. I have not said. I will say now, since 
 you ask. It consists in “wisdom, and righteousness 
 or (justice), and sanctification, and redemption.” 
 I Cor. 2.30. 
 
 Inquirer. Well, that opens up something new 
 to me. 
 
 Friend. Yes! Yes! But have you noticed that 
 the water was deeper ? 
 
 Inquirer. Yes and I could not account for it. 
 Let me find myself. A third conception of Righte¬ 
 ousness. A Righteousness that comes by Faith. 
 I have never seen Righteousness in that light. 
 This must be the light they call “The Gospel.” 
 
 Friend. Yes it is, and it is more glorious, and 
 grand, and deep than the Righteousness by the 
 Law or that by the Works of Men. 
 
 Inquirer. But you are bold and positive in 
 your assertions. We on the other side have never 
 found anything that could compare with strict Jus¬ 
 tice and the Law, and that sacred thing written on 
 the hearts of men. Why! You are so positive and 
 assertive that this you call the “Gospel” comes as 
 a challenge to me. We are not willing to grant you 
 
42 
 
 The Righteousness of Jehovah 
 
 all this. We also, have somewhat of which to glory. 
 For the Law is older, I am sure you will have to 
 admit. And nations, and ages, and generations of 
 men have brought their best, their most sacred and 
 poured it into “The Law.” The floods of gener¬ 
 ations of Hebrews, and of Greeks, and of Romans, 
 and many ancient and modern nations have baptized 
 the Law with their own blood. And scholars of all 
 lands have worshiped before the Altar of Justice 
 and Law. Righteousness is said “to be of- the 
 Law.” The more we Work the more we are con¬ 
 vinced that Righteousness has somewhat to do 
 with Law. 
 
 Friend. But you just said that you had discov¬ 
 ered a second conception of Righteousness, other 
 than that contained in Law. That finer develop¬ 
 ment of Righteousness you have attained by 
 Works. This is the conception we would have 
 you grasp at this time and place, namely, that all of 
 these years, during all these ages and generations of 
 men and nations, God also has been Working as 
 well as men and nations, and Working for the na¬ 
 tions of Earth to-day. That God’s Works are 
 infinitely greater than ours. And that God’s Work 
 brings to the nations a wealth of Righteousness, 
 in the form of Wisdom, and Justice, and Sanc¬ 
 tification, and Redemption. And that this 
 Righteousness of God’s comes by Faith, and 
 means Life to men and nations. That the knowl¬ 
 edge you have gained the Righteousness by your 
 Works is all important to your Faith. It will 
 . become a teacher for your faith. But your Works 
 
The Righteousness of Jehovah 
 
 43 
 
 can not merit or procure for you God’s Righteous¬ 
 ness, for the simple reason God longs to give it to 
 us men, and He is no respector of persons, but 
 counts us all on the same level, that is, Sinners, 
 in order that He may treat us all alike, with his 
 mercy, and give Life to every one who believes in 
 His Son. 
 
 Inquirer. Then it is Faith in that which God 
 has done and not what I have? 
 
 Friend. Yes, that is just what we mean. 
 
 Inquirer. Why then my Works are of some 
 value to me yet in Life. 
 
 Friend. Oh! Yes, of great value to you. But 
 your Works can not, and do not, procure for you 
 salvation from sin, for the simple reason it is God’s 
 good pleasure to bestow this favor on us men. 
 And will men rob God of this Pleasure? Your 
 Works will help you to understand God’s Works. 
 Your effort after Righteousness will help you to 
 grasp the Eternal Righteousness of God. Your 
 conception of Righteousness will be of great value 
 unto you as you look at the Righteousness of 
 God made manifest in the face of Jesus Christ 
 our Lord. 
 
 Inquirer. Say Brother, how much further is it 
 around this lake? 
 
 Friend. Oh. You are not half way around it. 
 You are just coming to the shore of Faith. The 
 water will deepen, even deeper than on the other side 
 where Law holds sway. 
 
 Inquirer. Do you mean to say, as I journey, I 
 am to study Righteousness from the point of 
 
44 
 
 The Righteousness of Jehovah 
 
 Faith. 
 
 Friend. Yes that is just what is meant, if you 
 are going to study righteousness and some day under¬ 
 stand its full meaning. 
 
 Inquirer. Say Friend what is your name? 
 
 Friend. Why asketh thou this? 
 
 Inquirer. What a fool I am. Why did I not 
 have sense enough not to be so personal ? 
 
 “Faith,” “Faith?” “Faith in God” he said. 
 
 Why I have always believed in God. Yes I have 
 never doubted God. Faith what is it any way? 
 Faith? Works has always been my religion! Let 
 me see. It may be that I have been too self centered. 
 He intimated that much to me. 
 
 Then he talked about God’s Righteousness as 
 if it was the real thing. He said I must have Faith 
 in God’s Righteousness and not in my own to pro¬ 
 cure Life. 
 
 I really felt in his presence as I always thought 
 the people on the other side felt when I spoke to 
 them of making this journey. Why I believe I be¬ 
 gin to see it now. 
 
 Yet, I am not satisfied. 
 
 I have not received that blessing of Life. And 
 here I am on this side. So far as Life is concerned 
 I am no better off than I was on the other side. 
 
 I might as well now be on the other side? No! 
 There is a difference between me now, and those on 
 the other side. 
 
 But what is the difference? Well, they are on one 
 side of the lake and I am on the other. But that is 
 physical. 
 
The Righteousness of Jehovah 
 
 45 ‘ 
 
 They of the other side, said, “I would find life 
 on this side.” The Law is not true then. Yes! 
 but the Law is true. Did I not settle that question 
 before I started from the other side, and all over 
 there believe the Law to be true. 
 
 But I have not received Life here . Neither have 
 they on the other side received Life. But they have 
 not put forth the effort I have to find Life. Well, 
 is not this another difference? Yes, this is physical 
 plus a certain psychical effort we associate with the 
 world of sense. 
 
 But I have a knowledge of Righteousness I 
 have gained by Works that they have not on the 
 other side. Yes! and this is wholly a psychical at¬ 
 tainment, that is to say, one related to the spiritual 
 rather than to the physical man. 
 
 H ow did I come by it? I just put forth efforts, 
 some physical, some mental, some spiritual. Well, 
 that is another difference. If they on the other side 
 were to put forth the same effort they also would 
 have the same. 
 
 But is that all? I some how use to think and 
 sometimes felt, while talking with those on the other 
 side, that which I now feel so strongly, namely, the 
 consciousness of the difference. What is it? Well, 
 I wanted others to come with me when I started 
 from the other side, and they would say to me “I 
 do not believe we can ever make it.” And somehow 
 while this Friend was talking to me, I thought every 
 time he said “have Faith in God’s Righteous¬ 
 ness” I felt, like they seemed to me, at that time. 
 
 I was then conscious that there was a difference. 
 
46 
 
 The Righteousness of Jehovah 
 
 And while this Friend talked about Faith in God’s 
 Righteousness somehow it seemed to lift me and 
 make me want it. I feel now, and believe I would 
 rather die right here than ever retrace my steps. 
 
 Why, this is just the same kind of thoughts and 
 feelings I had when I first started from the other 
 side. I wonder if these thoughts and feelings have 
 anything to do with Faith. 
 
 While on the other side, I then believed God was. 
 I now believe God is. I then was looking for 
 Righteousness to save me and give me life. I am 
 now looking for Righteousness to save me and 
 give me life. 
 
 Over there they told me Righteousness is of the 
 Law and here it is by Faith in the Gospel. Over 
 there I must Work, here I must have Faith. 
 
 I surely have a knowledge of Righteousness I 
 did not have when I started. If I now stop will I 
 have all that it is possible for me to have? 
 
 Faith! Sight! Sight! Faith! Why Faith 
 is kindred to belief, for belief does not see, it hopes 
 to attain. I started to search for that I did not see, 
 and now I have a knowledge of Righteousness 
 that I attained, but did not see when I started to 
 seek. Now there is placed before me a Righteous¬ 
 ness by Faith. 
 
 There is only one logical way for me, and that 
 is by Faith, for when I started I believed I might 
 obtain, by my own efforts Righteousness and Life 
 by Righteousness. 
 
 I now have this, my own Righteousness, al¬ 
 though it has not brought me Life. Yet I am in 
 
The Righteousness of Jehovah 
 
 47 
 
 quest of Life. 
 
 I here have placed before me God’s Righteous¬ 
 ness. And I may have it by Faith. 
 
 It has been hard Work so far. It would be just 
 as hard if I was to return. 
 
 Again, it would seem as if going forward was the 
 way to Life. But now I find something else. I 
 find my own Spirit more hopeful in going forward, 
 toward God’s Righteousness than in retreating. 
 I know that which is behind. I am told Life is be¬ 
 fore me. What more can I do than go forward. I 
 have always found the blessing of God ahead of me. 
 
 Oh! I see it now. Why! I have been walking by 
 faith these many years, and I did not know it. 
 
 Why! It was Faith that started me when on 
 the other side, and I was so intent on Righteous¬ 
 ness that I did not recognize Faith. 
 
 Why! I really and truly challenged this Friend 
 in my boasts of Righteousness. 
 
 He spoke of this very thing that had led me on, 
 and out, and up, and has kept me going all of these 
 years. 
 
 And I boasted of my own Works as if it was my 
 own doings. 
 
 No wonder that he left me. I was wise in my 
 own conceit. He said all I could hear. He told all 
 I could bear. 
 
 I see it now. Faith prompted by that which 
 God’s Law gave me to do, and what God by nature 
 had prepared me to be, started and kept me going all 
 of these years. 
 
 But here is a Righteousness that comes by 
 
48 
 
 The Righteousness of Jehovah 
 
 Faith. God’s Works. God’s Righteousness. 
 Truly, Truly, it is a Righteousness higher than 
 the righteousness which comes by the Works of 
 man, as much so as the righteousness by Works is 
 higher than the intuitive sense we have by virtue 
 of being born Man. 
 
DIVISION III 
 
 JEHOVAH-ELOHIM’s RIGHTEOUSNESS IS CO-EXTEN¬ 
 SIVE WITH THE DEVELOPMENT OF THE 
 
 nation’s 
 
 np HE one thing Jehovah has been endeavoring 
 to do all through the generations of men, that 
 stands out in the scriptures, that has worked its way 
 into the history of the nations, and has been develop¬ 
 ed in the human family beyond and above others, is 
 to give a clear revelation of himself and his righte¬ 
 ousness to all men. 
 
 The divine energy put forth in this way (If it 
 be permissible so to speak) runs through all the 
 generations of men, and is traceable through the 
 scriptures as a great system is across the map of a 
 continent. 
 
 We all have some knowledge of this effort of 
 Jehovah, but few ever busy themselves to follow 
 out this righteousness of Jehovah, except as when 
 we happen to cross a branch of it and it concerns us. 
 
 All of us have some knowledge of his righteous¬ 
 ness. We have read of it in the scriptures. We have 
 heard of it in the sanctuary. We have been convinc¬ 
 ed of it in our own consciousness. We meet with it 
 daily in life. So if the question was asked, “has 
 Jehovah a righteousness of his own” most all 
 would answer immediately in the affirmative. 
 
 But if kindred questions now were asked, such as, 
 What is the righteousness of Jehovah? 
 
 49 
 
50 
 
 The Righteousness of Jehovah 
 
 What do these words mean? Is there any mean¬ 
 ing at all? Is it just a cunning way of starting a 
 ground premise from which afterward is builded a 
 system of religion? 
 
 With what is Jehovah’s righteousness concerned, 
 or, how is it manifested ? * 
 
 Has his righteousness anything to do with the 
 life and happiness of men and nations? Or, such 
 and kindred questions which arise with the first 
 question, and our answer is not so readily given. 
 We recognize that the water is deep. 
 
 We are conscious of his righteousness. It has 
 worked its way into every man’s life. Rom. i :20. 
 Somehow, it may have been in many ways, this con¬ 
 sciousness of Jehovah’s righteousness is well rooted 
 in the race and among the nations. 
 
 Yet, to what extent is his righteousness under¬ 
 stood by the world to-day? 
 
 The burden of responsibility seems to fall in the 
 range of this question. 
 
 If it is possible and within the reach of the finite 
 to grasp the infinite, at least to some degree. If we 
 understand Jehovah in his dealings with the na¬ 
 tions, this appears to be the one constant, intent, and 
 consuming effort of the Almighty, to make his 
 Righteousness known to the nations, and to give 
 all mankind the benefit of his Life. 
 
 This appears to be the crowning thought of rev¬ 
 elation, namely, Jehovah making his Righteous¬ 
 ness known for the purpose and benefit of the na¬ 
 tions, and this revelation begins with the beginning 
 of the race. 
 
The Righteousness of Jehovah 
 
 51 
 
 We are not speaking, or, presenting an argument 
 in favor of the clearness and definiteness of the reve¬ 
 lation, but of the fact, that at the beginning of the 
 race it was made known by Jehovah-Elohim. 
 
 In dealing with the Righteousness of Jeho¬ 
 vah-Elohim it staggers our thought. 
 
 It is so great as to overpower us. We see it. We 
 know of it. We come in contact with it, and in so 
 doing it affects us in some such way as climbing a 
 mountain. 
 
 Our energy is soon exhausted. We soon become 
 satisfied with our efforts. 
 
 The conception is so overpowering. It is like the 
 knowledge we have of the earth being a sphere. We 
 have approached this knowledge by degrees and from 
 childhood, so we readily give an assent to the fact. 
 But when we start to traverse the earth even in 
 thought, if not in person, the fact of the earth being 
 a sphere grows on us. And yet we have seen only 
 a small fraction of the earth, just a narrow belt, a 
 few miles wide, as we looked out of the car window, 
 or, over the side of the ship. But the earth is so 
 much greater than our horizon that we are accus¬ 
 tomed to say, we suppose we have seen the earth. 
 Just so with Jehovah’s Righteousness. We 
 know something of Jehovah’s word, and of his 
 Works, and of his Doings, to which we readily 
 give our assent, and are assured in so doing that it 
 is just, and right, and true, and good. 
 
 But when we ask the other question, what con¬ 
 stitutes the Righteousness of Jehovah-Elohim 
 we hesitate, or, are silent. 
 
52 
 
 The Righteousness of Jehovah 
 
 Perhaps it is so over powering in thought that we 
 have no real and just conception by which to express 
 it. Or, we give the mere technical, theological, 
 forensic conception, worked out by other genera¬ 
 tions of men, and in other times, and for our good. 
 
 Now, as we are using the term righteousness, in 
 summing up and giving the aggregate of a man’s 
 life, meaning his character, his being, his life’s work, 
 so the Bible time and again speaks of Jehovah’s 
 Righteousness, meaning that which Jehovah is, 
 that which He has done, that which He has promised 
 to do, that which He is doing, and that which He 
 will do. 
 
 Righteousness stands for Jehovah’s thought, 
 purpose, motive, plan, word, and work. Yes! And 
 even more. It means Jehovah’s will has taken on 
 an outward form and stands before the world as 
 something real, definite, strong, positive, and true. 
 
 The Bible does not hesitate to speak of and apply 
 the term, righteousness to any one of these different 
 aspects of divine manifestations. 
 
 The Righteousness of Jehovah has a broader 
 conception than a mere legal, forensic sense, as used 
 in many places. It means this, but it means so much 
 more than a mere forensic act, that we never receive 
 the true, and full conception of the Bible’s revelation 
 until we see more than the legal idea contained in 
 the act of justification. 
 
 If we focus our attention on the forensic act, and 
 suppose that is all of Jehovah’s Righteousness, 
 we are moving in the bounds of our own horizon. 
 
 We might as well say we have seen the earth. We 
 
The Righteousness of Jehovah 
 
 53 
 
 have from one point of view, but from another we 
 have only seen a part of it. 
 
 It is the largest usage of the term, as it is revealed 
 in the scriptures that we are now using. It is reveal¬ 
 ed in the first contact of Jehovah with the race. It 
 begins with the other beginnings found in the Book 
 of Beginnings. 
 
 When Adam, the First Man, the head of the race, 
 fell and lost communion with Jehovah, and sin 
 separated Adam from Jehovah, Jehovah did not 
 forsake the race. 
 
 This is an all important fact to be noted. This is 
 somewhere near the beginning of Jehovah’s deal¬ 
 ings with the race. It was Adam who turned from 
 Jehovah, not Jehovah from Adam. 
 
 There can not be any question about the fall as it 
 affected Adam. It was deep, dire, and deadly. It 
 immediately called for divine intervention. And 
 divine intervention was forthcoming. 
 
 That which we are noting at present is this di¬ 
 vine manifestation. The fact that here Jehovah 
 reveals himself and the conception of Righteous¬ 
 ness here made known. 
 
 In thought Jehovah anticipated the fall of Adam, 
 by warning Adam of it, and in pointing out the con¬ 
 sequence. Here is goodness, and truth, and faithful¬ 
 ness. When Adam fell, the same graciousness that 
 entered into covenant relationship, did not wane, but 
 continued. Yes, began a new movement. Jehovah’s 
 Goodness anticipated the fall, and we see it still 
 further in the aggressiveness it immediately assumed 
 against sin and in behalf of man. 
 
54 
 
 The Righteousness of Jehovah 
 
 It was Adam who turned from Jehovah. A fact 
 to be noted and of which we should never lose sight, 
 for it is Sin against which righteousness is con¬ 
 stantly pitched. 
 
 Adam in his sin. Jehovah in his righteousness. 
 This is the contrast after the fall. 
 
 We sinful men may not know just what the con¬ 
 sciousness of Adam was before the fall. There seems 
 to be a danger of us under estimating the fall and its 
 consequences. But the contrast of sin and righte¬ 
 ousness we may understand. 
 
 The immediate effect of sin is seen in Adam. We 
 cannot understand what a shock it must have been 
 to his nature. It must have been a terrible blow. 
 It filled him immediately with fear, mistrust, and 
 dread. 
 
 He fled from Jehovah. He prolonged the condi¬ 
 tion. He would have continued in this condition 
 away from Jehovah. 
 
 Note now, it was Jehovah who came with gra¬ 
 ciousness, to seek, and to call Adam from his hiding 
 place and his sin as well. 
 
 Note also, Jehovah continued to call until Adam 
 came. 
 
 Adam did not seek Jehovah. 
 
 It is from Jehovah that Righteousness issues. 
 And from this time forth it is from his source, from 
 Jehovah, life will come. 
 
 Adam did not even know to expect any favor of 
 Jehovah. 
 
 As Jehovah called, Adam tried to prepare him¬ 
 self to meet Jehovah. Adam’s consciousness of 
 
The Righteousness of Jehovah 
 
 55 
 
 disobedience had already taken hold on him and it 
 was ill-boding. 
 
 There are times when we fail to recognize this 
 fact. We place the knowledge of sin at the time 
 the curse was pronounced. Thus we confound things 
 that should be kept apart, for the purpose of clear 
 thinking, that is to say, we confound the knowledge 
 of sin with the curse of sin. 
 
 Jehovah did not need to tell Adam he had 
 sinned. The effect of sin was immediate, before Je¬ 
 hovah came to call. 
 
 Adam had gained this knowledge of sin which 
 caused him to hide. 
 
 The sin of Adam stands out definite before he 
 came into the presence of Jehovah. 
 
 Jehovah’s thoughts, his anticipation, his faith¬ 
 fulness, his truth, and graciousness stand apart by 
 themselves, so as to enable us to see just that which 
 his righteousness is at this particular time and place. 
 So from the very beginning of the race, with the 
 genesis of beginnings, we have a definite revelation 
 of that which constitutes Jehovah’s Righteous¬ 
 ness. 
 
 It was an outflow of divine energy and life to 
 meet the need of his sinful creature. It was Jehov¬ 
 ah’s energy, he, who had graciously entered into 
 covenant, not allowing the sin of man to cause this 
 graciousness to cease, but the immediate need of the 
 race was met by the immediate outflow of more 
 grace, revealing the resource of that grace, or, the 
 unmerited favor of Jehovah. 
 
 Here at the very beginning of the Scriptures we 
 
56 
 
 The Righteousness of Jehovah 
 
 have a definite knowledge of Jehovah’s Righte¬ 
 ousness which is peculiar to the Book, and that 
 righteousness made to work for the good of man. 
 
 The fact of Jehovah’s immediate act for the race 
 is all important to grasp at least from four different 
 angles. 
 
 First. From the point of time. He immediately 
 met Adam. 
 
 Second. From the need of the race. Sin had 
 blighted man’s nature. 
 
 Third. From the point of sin itself. What is sin? 
 
 Fourth. From the source of righteousness. 
 
 We are not saying that all is as clear as will be 
 revealed in future manifestations of Jehovah. 
 Rather this is the thought, here at the very begin¬ 
 ning of the race, and of sin in the race, we have the 
 needs of the race met by Jehovah, and in strict ac¬ 
 cord with the nature he had implanted in man. And 
 when sin had blighted that nature Jehovah him¬ 
 self applies the only remedy for sin, namely that of 
 righteousness. 
 
 It was not an after thought on Jehovah’s part 
 but from the point of time, he anticipated sin by 
 warning Adam, and then when Adam came short, 
 he immediately met sin with his own righteousness. 
 
 It would seem that these are some of the facts 
 respecting Jehovah’s Righteousness, here made 
 known. 
 
 That Jehovah anticipated sin in the race. That 
 He was ready to meet sin. That He immediately 
 started to fill in the breach caused by sin. That He 
 did it in accordance, in harmony, with man’s nature. 
 
The Righteousness of Jehovah 
 
 57 
 
 And He met sin with the opposite principle, namely, 
 that of righteousness. 
 
 This righteousness of Jehovah, or, this divine 
 energy put forth at this time and place, seems to be 
 the fundamental principle running all through the 
 Scriptures and has followed all nations. 
 
 The Law had not yet been given. The Gospel 
 had not yet been made known. But the manifesta¬ 
 tions of Jehovah’s thoughts, words, and deeds are 
 in strict harmony with the principles of righteousness 
 as righteousness has been revealed and developed 
 through the following generations of men and na¬ 
 tions. 
 
 That which we gather here of Jehovah’s 
 thoughts, words, and deeds are in line with this con¬ 
 ception of righteousness we are considering. 
 
 We may look at this divine energy put forth here 
 either from the negative, or, the positive sides and 
 the results are equally confirmatory. 
 
 Negatively, there is no compromise with sin in 
 shape, form, manner, or degree. 
 
 Positive, Jehovah’s immediate coming, his seek¬ 
 ing, his calling, his waiting until Adam came; the 
 intimation, of the seed of the woman, gaining victory 
 over sin, together with the gracious clothing of both 
 of them, with a garment of his own making, reveals 
 Jehovah’s righteousness as something positive, 
 strong, true, and sure at this time. 
 
 It is the same Being who created, and then en¬ 
 tered into covenant relations, who now undertakes 
 to deal with alienated and sin cursed man, and He 
 does it for Man’s good, and Jehovah’s glory. 
 
58 
 
 The Righteousness of Jehovah 
 
 The Scripture passage is short, clear and concise. 
 There is no hesitation on Jehovah’s part even 
 suggested. There is no weakness revealed. There 
 is no intimation of anything strange to Jehovah 
 been made known. The whole narrative speaks, with 
 a clearness and definiteness that reveals the righte¬ 
 ousness of Jehovah in what he thought, and said 
 and did regarding sin and sin’s effect on Man. 
 
 And further, this divine energy, here put forth, 
 embodies the fundamental principle not only run¬ 
 ning through the Bible, but through the whole hu¬ 
 man history of the Nations. 
 
 This is not strange, when we stop to consider it, 
 for it is a universal conception, rooted and grounded 
 in human nature, though violated at the beginning, 
 yet further made known by Jehovah for the Life 
 of the Nations. 
 
V 
 
 DIVISION IV 
 
 THAT IN GOD’S RIGHTEOUSNESS ALL NATIONS 
 “share AND SHARE alike” IN THE GIFTS 
 AND BLESSINGS 
 
 'T' HE divine energy that met sin as it entered the 
 A race, and came to man in his great need, es¬ 
 tablishes the principle of God’s Righteousness, 
 and the manner, or, graciousness of its flow. 
 
 It also makes known, on which side of the equa¬ 
 tion, the hope of the nations rests, the human or the 
 divine side, that is to say, that which God did or 
 which Adam tried to do and failed. 
 
 This divine energy, or, activity, this righteousness 
 of God is seen to assume a more definite form and 
 proportion in what is known as the “Call of Abra¬ 
 ham” and the life he was called on to live. 
 
 Here in this Call the Righteousness of Jehov¬ 
 ah takes on a unique form, being distinctively 
 individualistic, gracious, benevolent and far reach¬ 
 ing. 
 
 In one sense of the word, this Call of Abraham is 
 another one of the “Beginnings” found in this Book 
 of “Beginnings.” 
 
 The call is of such a nature as to mark the be¬ 
 ginning of what will be a peculiar people. 
 
 From the beginning of the Call there is made 
 known a three-fold purpose which carries with it 
 a progressive movement. This purpose is made 
 known in that which we may call, First, A land pos- 
 
 59 
 
6o 
 
 The Righteousness of Jehovah 
 
 session, Second, An heir and posterity, Third, The 
 blessings to all the nations of the earth. 
 
 Further than this, It would seem it was the di¬ 
 vine purpose to anticipate all human thought, plan 
 and purpose in a peculiar way and manner, so as to 
 impress upon Abraham, and through him his pos¬ 
 terity, and through them all nations of the earth, 
 that which Jehovah here promises to do. 
 
 It would appear that here in Gen. 12:1-3, is 
 where the emphasis is placed, and placed here by Je¬ 
 hovah himself. And for an apparent reason. It 
 is something Jeeiovah is going to do for Abraham 
 and for all the nations of the earth. 
 
 It is here put in the form of a Promise, or, the 
 Word of Jehovah. It is this Word of Jehovah 
 projected into the affairs of Abraham which shapes 
 and molds and gives bent and direction to his life 
 
 The word, the promise is intensely vital. 
 And this Vitality, it would seem to be, is the Im¬ 
 pression Jehovah is endeavoring to inculcate. 
 
 It is this Word, or Promise, of Jehovah that is 
 to assume form and take on proportion for, with, 
 and through Abraham. It is not Abraham’s con¬ 
 ception of the promise we are trying to grasp, but 
 if possible, the conception Jehovah means to make 
 by this approach to him and all nations, and by 
 awakening this hope and creating this desire. 
 
 If we fall short here to receive the conception that 
 Jehovah conveyed to Abraham in this four fold “I 
 Will” of Gen. 12:1-3. The promise, the word 
 of Jehovah, we fail to receive that power and in¬ 
 spiration that made Abraham, and made him “The 
 
The Righteousness of Jehovah 
 
 61 
 
 Father of all nations of the earth.” Gal. 3:7-8; 
 Rom. 4:11-12-16. 
 
 It is not in Abraham we are to look for this power 
 that awakens and inspires, but that which Jehovah 
 now brings to him in the call, “Get thee out—and 
 I WILL MAKE OF THEE.” 
 
 True there is nothing definite said as to the time, 
 place or manner in which all of this is to come 
 about. All this, it would seem, is part of the force 
 of the Call. It is something that comes to him. 
 Abraham has not even thought of it. Here there 
 is given to Abraham a new thought, there is a divine 
 conception conveyed, and there is an influence used 
 that persuades him to obey the call. 
 
 Here in the initiative , there is conveyed from the 
 divine personality to the human that influence and 
 that power that is making a man of faith, as we are 
 told centuries later, in order, that Abraham might 
 be the “father of all that believed.” Rom. 4. 
 
 It is something Jehovah has Promised to do, and 
 he will make that which he now promises to stand 
 forth in land possessions, in a posterity, in a nation, 
 and in blessings to all the nations of the earth. It 
 is in some such sense that we are to understand the 
 call. 
 
 We tarry here, for here, at the beginning is the 
 key to this problem of the Righteousness of 
 Jehovah, and the hope of Peace, and a Hope for 
 all Nations. 
 
 It is something Heaven is going to do for Earth. 
 It is something Jehovah is going to do for all the 
 nations of the earth. It is to be worked out in this 
 
62 
 
 The Righteousness of Jehovah 
 
 concrete case in such a manner as to permit us to 
 see something of Jehovah’s thoughts, plans, pur¬ 
 pose, word, and work; and see it in such a way as 
 will enable us to discriminate as to that which is 
 human and that which is divine. 
 
 When we take this key of interpretation, and 
 when we apply this principle of righteousness, with 
 the benevolent purpose, and the graciousness of the 
 flow of divine energy; then it is that we have that 
 which lays hold on us, a power and influence, of the 
 same nature and kind that came to Abraham. 
 
 If we catch this conception then we are in a 
 position to make a study of this righteousness of 
 Jehovah as it is unfolded in the life of Abraham, his 
 posterity, and all the nations of the earth. 
 
 In this Promise, Gen. 12:1-3, while, there is this 
 indefiniteness as to the time, the place and the man¬ 
 ner, that all of this is come about; we have that 
 which is definite as well as concrete. 
 
 We have that which arrested the attention of 
 Abraham, that which gave him a new conception of 
 life, and impressed him in such a manner as to 
 enable him to operate on that which it conveyed. 
 
 We have here Gen. 12:1-3? the Promise of 
 Jehovah, or, The word of Jehovah in the con¬ 
 crete. We have that which Jehovah, himself, will 
 take up and in the immediate and remote future 
 cause to assume form and take on proportions in 
 manners and ways that will be seen to be Jehovah’s 
 own. 
 
 We may at every turn apply this severest test of 
 righteousness, that of thought, plan, purpose, word 
 
The Righteousness of Jehovah 
 
 63 
 
 and work so we may know if it is “Jehovah’s 
 way/’ Gen. 18:19, and not man’s. 
 
 Jehovah starts with the fulfillment of the prom¬ 
 ise with the land possession, a place here on earth 
 where all of this is to take place. 
 
 It was a severe test to the Chaldean herdsman. 
 It immediately went into effect as he started to 
 move his herds. All that Abraham has is Jehovah’s 
 Word for it. But this seems to be all at present 
 that was needed to set this man and his substance in 
 motion. 
 
 One of the first things to note is the indefiniteness 
 of the place where Abraham is to go. We presume 
 the reason of this is that Abraham’s faith might rest 
 on Jehovah’s word and not on the land. The call 
 says, “Unto a land,” Gen. 12:1. “Will it be suf¬ 
 ficient to sustain his herd ?” Such a doubt is not per¬ 
 mitted to enter his thought. Abraham’s faith is fixed 
 on the “I will” of Jehovah and not the land. 
 And he travels with his herds for months on this 
 promise alone. 
 
 The next mention of the land is Gen. 12:6. 
 “Abram passed through the land.” Here it is spok¬ 
 en of as “The Land,” that is, the land Jehovah 
 promised. But a more vital test now comes to 
 Abram’s faith, for the land is already possessed by 
 the Canaanites. 
 
 As Abraham became cognizant of this fact Jehov¬ 
 ah appeared to him, and now that which was so 
 indefinite at the first and expressed as “A land” 
 and “The land” becomes “I give this land.” 
 
 Note this, the land is now definitely located for 
 
64 
 
 The Righteousness of Jehovah 
 
 the first time but already occupied by the Canaan- 
 ites, Gen. 12:6. 
 
 Abram’s faith does not waver. Here and now 
 he expresses his faith in one of the highest forms 
 that it is possible for men to do. Here he built an 
 altar to Jehovah who appeared unto him. Gen. 
 12:7. 
 
 Abram, when he separated from his father’s house 
 was followed by his nephew, Lot. In the course 
 of a few years Jehovah had so blessed their herds, 
 that strife arose between the herdsmen. Abram 
 gave Lot the choice of pastures and Lot for a herds¬ 
 man’s reason took the best. Heaven was cognizant 
 of this deal and appeared to this man of faith with 
 these words “Lift up now thine eyes, and look from 
 
 the place where thou art,-to thee will I give 
 
 it, and to thy seed for ever.” Gen. 13:14-15. 
 
 Here for the first time since the call Jehovah 
 makes mention of the heir. But Abram has no seed. 
 Yet Jehovah makes mention of an heir in such a 
 manner as to awaken a new desire in Abram’s life, 
 since his herds, his possessions have increased, and 
 we find Abram will ponder for years to come this 
 promised heir. 
 
 * Time now becomes a strong factor as well as place 
 does in the development of Jehovah’s plans and 
 purpose for Abram, his heir and all the nations of 
 the earth. 
 
 It would appear that Jehovah is in no hurry in 
 executing his plan. He promised an heir when he 
 first called Abram. It would appear it is not so 
 much an heir that is Jehovah’s intent, as it is, an 
 
The Righteousness of Jehovah 
 
 65 
 
 heir of Faith. Time enters in as a strong factor in 
 Jehovah’s Righteousness. Much more so than 
 we men are cognizant. 
 
 The land Abram now is possessing, together with 
 the increased herds, and now comes again the re¬ 
 newed promise of an heir. All of these trials causes 
 Abram to awaken to the fact that Eliezer of Dema- 
 cus is steward of his house and his heir. In this state 
 of contemplation of an heir Abram is left a series of 
 years without any visitation of Jehovah-El. 
 
 The next appearance of Jehovah is after Abram 
 has ventured, on his own initiative in behalf of his 
 nephew, Lot, and the retaking of Lot and all of the 
 plunder carried away by the kings. This episode 
 opens the door of Abram’s life and permits us to 
 see into the inner chambers of this man of faith and 
 see just that which has developed during these years. 
 
 It was a clever piece of work he did in retaking 
 Lot and all of the plunder, and yet, the greatness of 
 the man is seen on his return and the operation of 
 his faith. 
 
 Abram is met by Melchizedek, “priest of the most 
 high God,” and Abram, the conqueror, recognized 
 at once the superiority of this servant of the “Most 
 High” by assuming the humbler position and gave 
 him tithes of all. 
 
 Here is something strong and positive in this 
 man of faith. A conqueror fresh from the field of 
 victory surrendering himself and dividing his sub¬ 
 stance, and for the highest of purposes. 
 
 We may not over estimate the meaning of these 
 actions.' Our tendency is to fail to grasp their 
 
66 
 
 The Righteousness of Jehovah 
 
 significance. We have here the fruitage, of the 
 “Righteousness that comes by faith.” . 
 
 It was a test of lilt that makes these acts signifi¬ 
 cant, and the process brought forth fruitage. In a 
 religious devotion he avowed his allegiance to Je- 
 hovah-El. It was a public expression of his al¬ 
 legiance and at this time and place doubly significant. 
 
 The next meeting was with the king of Sodom, 
 who was ready to enrich Abram with the spoils 
 Abram had retaken. Abram very emphatically re¬ 
 fused to accept them and for the reason he gave, “I 
 have lifted up mine hand unto Jehovah—that I will 
 not take from a thread even to a shoelatchet- lest 
 thou shouldst say, I have made Abram rich.” By 
 his refusing the spoils of the king, and declaring his 
 allegiance to Jehovah, we have, in the negative form, 
 another product of faith. Abram showed in manner 
 of conduct a fine sense as to that which would and 
 that which would not honor Jehovah. And in this 
 discrimination we are able to understand just what 
 this life of faith and confidence in Jehovah means to 
 
 Abram. , . r . 
 
 New experiences have been crowded into nis Iite 
 
 in a few days. He is master of conditions. Like 
 all good and true men since his day, doubtless he felt 
 something of their weight, and longed for the ap¬ 
 
 probation of Jehovah. 
 
 This was forthcoming, laying any apprehension 
 that may have come to Abram, in these words Fear 
 not, Abram, I am thy shield and thy exceeding great 
 
 reward.” Gen. 15 :I * . . . 
 
 Surrounded by these new conditions and stimu- 
 
The Righteousness of Jehovah 
 
 67 
 
 lated by these words of Jehovah, there appears a 
 boldness, not without a modesty, in this man of faith, 
 that enables him, for the first time, to speak to 
 Jehovah. 
 
 Abram, now, justifies his venture and his words 
 in speaking to Jehovah-El for the first time on the 
 “Promise of Jehovah” to him of an heir. It has 
 been three or four years since Jehovah impressed 
 Abram with*the thought of an heir. Gen. 13:15. 
 
 Since this time Abram has studied his conditions, 
 Jehovah has richly blessed him with herds and land, 
 but Eliezer is heir. And further, for the first time 
 we find Abram, in this request rising and using the 
 name of Jehovah-El in addressing Him. 
 
 These recent experiences, of retaking the kings, 
 the meeting of the priest of the Most High, of lift¬ 
 ing his hand in allegiance to Jehovah-El, of re¬ 
 fusing the gifts of the king of Sodom, and now the 
 “Word of Jehovah” came to him, saying, “Fear 
 not, Abram, I Am thy shield, and thy exceed¬ 
 ing great reward,” such words of Jehovah, and 
 such exciting experiences have made a profound im¬ 
 pression on this man of faith. So when Jehovah ap¬ 
 pears again and approves of Abram’s conduct, and 
 assures him of his protection and of being “his great 
 reward” Abram’s tongue is loosened and his lips un¬ 
 sealed and he addressed Jehovah-El in terms only 
 a man of faith understood how to do. 
 
 Under these extraordinary conditions, there tran¬ 
 spires between Jehovah-El and this man of faith, 
 not only a conversation, that enables us to see further 
 into this man of faith, but we see Jehovah-El en- 
 
68 
 
 The Righteousness of Jehovah 
 
 tering into a covenant with him, in a manner and 
 a way he could not do at the beginning of the call. 
 
 Abram, in the past six or eight years has been 
 growing, and growing from the point of life Jehovah 
 has been influencing and developing by giving the 
 promise, in leading the way, by increasing the her s, 
 and giving the land promised, now the mention of 
 the heir has taken on form in Abram, in shape of a 
 strong desire. 
 
 The desire is so strong, that it assumes the torm 
 of an argument, based on the Promise of Je¬ 
 hovah-El,” when Abram undertakes to speak of 
 
 the heir to Jehovah. ...... 
 
 All of this reveals a high stage of faith^ already 
 developed in Abram, and a faith Jehovah-El recog¬ 
 nizes, and with which He is ready to entei into 
 covenant relation. These two, Jehovah-El, party 
 of the first part; and Abram, the “Man of Faith, 
 the party of the second part, enter into covenant re¬ 
 lations. 
 
 With this covenant there comes into human ex¬ 
 perience, for “Abram, his heir, and for all na¬ 
 tions OF THE EARTH” SOMETHING NEW. 
 
 It comes from heaven to earth. It comes from 
 Jehovah-El to Man. What shall we call it? How 
 shall we explain it? What is its meaning to Abram 
 
 and to all nations of the Earth ? 
 
 It will take centuries to answer these questions. 
 This is our lesson. It is from Jehovah-El to all 
 nations of the Earth. It is the Righteousness of 
 Jehovah-El working its way into this man of 
 faith. “The friend of God.” Jam. 2:23. 
 
The Righteousness of Jehovah 
 
 69 
 
 The sacred writer calls it a covenant—a contract 
 —an agreement—a stipulation. Something never 
 to be broken by Jehovah-El; always to be studied 
 and inquired into, longed for and hoped in; received 
 and builded on, and lived by all nations of the 
 Earth. 
 
 Abram believed Jehovah; and Jehovah count¬ 
 ed this Faith to him for “Righteousness.” 
 
 It is not an “interpolation” then, but a living 
 faith, a true and actual life lived, at least Abram 
 had passed through all of the experiences and now 
 brings to Jehovah-El, a strong desire, a passionate 
 plea and a living confidence; in fact, that peculiar 
 life and conduct that Jehovah-El recognizes and is 
 willing to accept, acknowledge, avow, confess, own 
 and allow as the condition of life to which He will 
 augment Heaven's blessing. 
 
 Jehovah-El now begins to make his Word good, 
 and his Word stands out from the point of the heir. 
 The Word, the Promise takes on definite form, 
 “Eliezer shall not be thine heir, but he that shall 
 come forth out of thine own bowels shall be thine 
 heir.” Yet it is not so definite as to be all Abram 
 needed. 
 
 It would seem the thing to note here is the Prom¬ 
 ise, the Word of Jehovah-El is to enter the hu¬ 
 man family, that is to say, the Word the Promise 
 is to take on human form. We have seen Jehovah- 
 El’s word assume form, in the shape of herds and 
 land possessions, but here and now it is to enter the 
 human race, flesh and blood, and become an heir, a 
 man. 
 
70 
 
 The Righteousness of Jehovah 
 
 Jehovah-El promised this to Abram when he 
 was seventy-five years old, some six or eight years 
 have already passed, yet there seems to be no hurry 
 on Jehovah-El’s part, in order that all men might 
 know it is Jehovah-El who is doing what is to be 
 done. 
 
 This man of faith has now Jehovah-El’s Word. 
 Can it be done? If so how? Let us see. 
 
 Abram was mightily impressed by Jehovah-El’s 
 covenant and the experience he now passes through. 
 The impress is made on this man of faith by Jehovah. 
 
 Abram believed though he did not know how it 
 was to come about. The heir is as indefinite as was 
 the land promise when first given. Abram is per¬ 
 suaded of the integrity of Jehovah-El’s Word. 
 
 Jehovah-El, had He not come and covenated 
 with him? But Abram had not inquired how all this 
 was to come about, or, when it was to take place. 
 
 Jehovah-El goes further with this knowledge. He 
 gives Abram to understand, that he shall not only 
 have a son born to himself, but, “Know of a surety 
 that thy seed shall be a stranger in a land that is not 
 theirs—and they shall afflict them four hundred 
 years—afterward shall they come out with great 
 substance.” Gen. 15:13-14. 
 
 While the Promise is rooted and grounded in 
 Abram’s present and natural surroundings, the 
 Promise had largely to do with unborn men and na¬ 
 tions. There seems to be no immediate haste, on 
 the part of Jehovah-El as to the individual heir 
 or nation. It is the unborn Isaac, in whom, the 
 seed shall be called, in order that it might be of 
 
The Righteousness of Jehovah 
 
 7i 
 
 faith, and the righteousness that comes by faith, 
 but Abram is not aware of this at this time. Nor 
 is Jehovah in any haste to explain his plans to this 
 man of Faith. 
 
 Isaac is promised twenty-five years before given. 
 Israel, the people four hundred years before given. 
 Israel the organized nation, with a king and govern¬ 
 ment many centuries away. “All nations of the 
 earth” centuries and millenniums away. 
 
 The fact to note here is Jehovah-El makes his 
 plan and purpose known at this time and intimates 
 it will take centuries to work it out. He gives his 
 Word to work them out in the unborn Isaac, Israel, 
 and all nations of the earth. 
 
 Here at the beginning of the Promise, this righte¬ 
 ousness of Jehovah-El projects itself into human 
 nature, at the point of the psychical, by awakening 
 a new hope, quickening an aspiration, creating a de¬ 
 sire, helping to formulate it into an inquire, and 
 shaping it into a request. 
 
 “To me thou hast given no seed, and, lo, one 
 born in my house is mine heir.” Jehovah-El 
 answered, “This shall not be thine heir.” Gen. 
 15:3-4. 
 
 Jehovah-El in giving the Promise and in 
 Working out his plans brings the divine, the super¬ 
 natural, to bear on the human, the natural, and does 
 it in a manner and a way so as to make the righte¬ 
 ousness of Jehovah-El to stand for men. He does 
 not ask for or discuss the propriety of parenthood 
 or birthright. He plans, purposes, and works in, 
 with, and through human nature, and brings out a 
 
72 
 
 The Righteousness of Jehovah 
 
 man true to nature, a man of faith and a man of 
 vision. 
 
 Abram and Sarah, his wife, talked over all they 
 have just passed through in connection with the 
 promised heir. No one understood the natural con¬ 
 ditions of Sarah and her old age better than Abram 
 the herdsman. It was Sarah, who now comes forth 
 with a plan to help out Jehovah-El, and gives her 
 handmaid, Hagar, to be his wife and Ishmael is 
 born of the bond woman. 
 
 All of this was well meant. It was to help out 
 Jehovah-El, as has been done thousands of times 
 since Abram, Sarah, and Hagar tried their plans. 
 It was born of misdirected faith. These are the 
 tendrils of the branch, reaching forth to find a 
 place to cling, indications of life, but misdirected. It 
 was a reaching out and laying hold of that which 
 will not prove substantial enough, though fulfill the 
 real purpose of the divine will. 
 
 It is misdirected faith. Ishmael will have a part 
 and in the full plan and purpose of Jehovah-El 
 will help us children of nature to understand the 
 real and vital meaning of his promise. 
 
 Ishmael’s part will be a discriminating part, help¬ 
 ing to clarify the divine plan and purpose. So we 
 will be able to see that which is of the human, 
 Abram, Sarah, Hagar and Ishmael, the natural man, 
 and that which is of Jehovah-El. 
 
 Like many of Jehovah-El’s children since their 
 day, gradually, one at a time, they came to know it 
 was not Jehovah’s way of the heirship. Sarah the 
 one who proposed the plan was the first to make the 
 
The Righteousness of Jehovah 
 
 73 
 
 discovery, then Hagar next and Abram had to have 
 Jehovah to correct the conception for him before 
 he would give up hope that Ishmael was to be the 
 heir. 
 
 The tenacity with which Abram held to Ishmael 
 as the heir, helps us to see and understand the 
 significance of the knowledge that is now imparted 
 to Abram and Sarah, by Jehovah-El, namely, the 
 purpose of Jehovah-El to cause Sarah in her old 
 age to give birth to the heir of Promise. 
 
 It is Jehovah-El’s word that is to take on hu¬ 
 man form. A miracle? Yes a miracle! It is 
 Jehovah-El beginning to work his purpose into 
 human life. First from a physical point. We saw 
 how he worked his thought, plan and purpose into 
 Abram from a psychical point, in that He created 
 the desire for the heir. Can He now do what he 
 promised at the physical? He has so promised. 
 
 In their old age according to the time appointed, 
 and the Word of Jehovah-El, Isaac is born. This 
 child of Promise' is so designated to distinguish him 
 from the child of nature, Ishmael. 
 
 This is not a man made distinction, but one of 
 Jehovah-El, promised in the Call, twenty-five 
 years before, not then understood by Abram, but 
 now enjoined by Jehovah-El, in these words, “Cast 
 out this bond woman and her son: for the son of 
 this bond woman shall not be heir with my son, 
 even with Isaac.” Gen. 21 no-14. 
 
 It would seem it was Jehovah’s plan and pur¬ 
 pose, from the very first, for Sarah was old and 
 childless, to make his Word to take on human form 
 
74 
 
 The Righteousness of Jehovah 
 
 and become something definite and distinct in the 
 human family. 
 
 That men should question Jehovah-El s power 
 at the lowest point of human nature, the physical 
 and gladly recognize and receive his power and in¬ 
 fluence at the highest point is one of the anomalies 
 in human experience. But here at the very begin¬ 
 ning of his great work for the nations of the earth, 
 Jehovah-El enters into the human family through 
 the individual, Abram, then into the family and will 
 later enter into the nations. 
 
 We are at present at the point of the family. Par¬ 
 enthood and sonship Jehovah-El does not hesitate 
 to call into service for the good of the nations. 
 
 Why should He? The thing to note is the Word 
 of Jehovah-El takes on form, flesh and blood, in 
 the child Isaac. And the Promise will follow the 
 line of Isaac, the child of promise, rather than Ish- 
 mael, not that Ishmael is cursed; but rather that 
 all the families of the earth may receive the blessing. 
 
 The nations must need see and know the Righte¬ 
 ousness of Jehovah-El. Because of this great 
 need of the Nations, Jehovah-El takes every pre¬ 
 caution here at the very beginning to make “His 
 way” clear. Gen. 18:19. 
 
 Again, the family difference, the quarrel, between 
 Sarah and Hagar on account of Ishmael’s conduct, 
 helps to clarify the divine purpose. Abram was en¬ 
 joined to do as Sarah has said, namely, “Cast out 
 the bondwoman’s child.” 
 
 This discrimination is not for the purpose of chas¬ 
 tening or inflicting punishment. It is not a matter 
 
The Righteousness of Jehovah 
 
 75 
 
 alone between Sarah and Hagar, or these two sons 
 of Abram. 
 
 The significance is in Jehovah-El’s promise of 
 the heir, not alone made to Abraham, but now to 
 Sarah as well. It would seem that Sarah better 
 grasped this meaning of the heir, at this time, than 
 did Abraham. And the Promise has advanced to 
 the definite place in the family, that is to say, Sarah 
 is to be the mother of the heir. “The Way of Je- 
 hovah-El” (Gen. 18:19) the Word made to stand 
 forth in flesh and blood, in Isaac, is to follow the 
 lineage of this child of promise, and is further de¬ 
 veloped in the promise found in Gen. 21 :12. “For 
 in Isaac shall thy seed be called, and in thy seed 
 shall all nations of the earth be blessed.” 
 
 No sooner is the heir promise, definite to both, 
 and Abraham’s hope centered in the heir, than we 
 see Jehovah-El from the viewpoint of the third 
 proposition “and in thee shall all families of the 
 earth be blessed,” found in the original Promise 
 Gen. 12:1-3 putting Abraham’s faith to the test. 
 The man of faith rises to the occasion. 
 
 The test came in the way of knowledge, of that 
 which Jehovah-El is about to do with the cities 
 of Sodom and Gomorrah. The wickedness is so pre¬ 
 sented as to reveal the true need of the race. Abra¬ 
 ham is moved with compassion, and we have his in¬ 
 tercessory prayers in their behalf. 
 
 These further make known to us this man of faith, 
 and his relationship, by covenant, with Jehovah-El 
 and his power of prayer. On the other hand we see 
 the great wickedness, the sin and need of the world. 
 
76 
 
 The Righteousness of Jehovah 
 
 This is a wonderful revelation worked out in the 
 concrete, at this particular time by Jehovah-El, 
 making known the conditions and the need of the 
 race; and at the same time giving us man’s part in 
 the whole plan of grace. 
 
 We are not to think Abraham grasped and under¬ 
 stood this third proposition, in the promise, any more 
 clearly than the other two he has passed through, 
 for he did not. 
 
 The significance here is that Jehovah-El begins 
 to develop the third part of the original promise, 
 which places all the nations of the earth on the 
 “ground floor.” 
 
 The final test of Abraham’s faith came in the 
 command to take and offer Isaac as a sacrifice. It 
 was a real test. It was a vital test. It went the 
 whole length of human possibilities. 
 
 About all we need to say at this point is Abra¬ 
 ham, the man of faith, took Jehovah-El at his 
 word, he met the test “accounting that God was 
 able to raise him up, even from the dead, from 
 whence also he received him in a figure.” Heb. 
 11:19. 
 
 The impress we receive from this hurried survey 
 of Abraham’s life is the fact that it has been Je- 
 hovah-El’s thought, plan, purpose, word, and work 
 which entered into, influenced, gave bent and direc¬ 
 tion, permeated, dominated and invigorated Abra¬ 
 ham’s life at every turn of the way. 
 
 That which began with a call and aroused Abra¬ 
 ham to action is worked out and made to assume 
 form in such a manner as to be in perfect harmony 
 
The Righteousness of Jehovah 
 
 77 
 
 with his nature. 
 
 So that in the end we see the definite location 
 here on earth where that which was first given as a 
 promise takes place. And what a magnificent loca¬ 
 tion it is. “The key stone of three continents.” 
 
 Again, we have the AVord of Jehovah-El, the 
 Promise, assuming form in the shape of a man, 
 Isaac. Need we say we have something new here? 
 The significance of the birth of this child will never 
 be measured. 
 
 Again, we have more than a location here on earth 
 and a man standing on it. We have a man of vision. 
 One, who caught Heaven’s conception, not in de¬ 
 tails, but hope, aspiration, desire and purpose. Like 
 the rest of humanity he will make mistakes, go 
 wrong, miss the mark and sin. But here is a man 
 of faith. Made of Jehovah-El, the embodiment 
 of his Word, the word of Promise. The Promise 
 wrought into human flesh. Located at the gate-way 
 of the Nations. He holds in a sense the treasury 
 of all nations. 
 
 Further this is Jehovah-El’s undertaking for 
 “All the nations of the earth.” 
 
 Now apply this severest of all tests of righteous¬ 
 ness that the last six thousand years have worked 
 out, that which takes into account of thought, plan, 
 purpose, word and work to all we have seen Je¬ 
 hovah-El promise and do, and we will begin to see 
 the conception of Jehovah-El’s Righteousness 
 as well as the “Way of Jehovah-El.” 
 
 Yes! Yes! He out strides our vision, He tests 
 our faith so far at every point as to cause us to 
 
78 
 
 The Righteousness of Jehovah 
 
 stagger in thought, and hesitate, and wonder. Yes! 
 We see, we feel, we know, we recognize we are truly 
 on holy ground. It is Jehovah-El, the self-reveal¬ 
 ed, the covenant keeping, the God-Almighty, with 
 whom nothing is too hard to do, making, known his 
 will and using his energies for the good of “all the 
 nations of the earth.” 
 
 The righteousness of Jehovah-El is seen and 
 made known to us in these his thoughts, plan, pur¬ 
 pose, word and work. It will take on form before 
 all the world for his glory and the nation’s good. 
 And here at the beginning of revelation he makes it 
 to stand out in distinct outlines and definite forms. 
 
DIVISION V 
 
 A DISSERTATION OF THE PROMISE TO THE 
 
 PATRIARCHS 
 
 r T“' HE giving of the revelation to Jacob, Gen. 
 
 28:12-15, was some hundred and twenty-five 
 years after the call of Abraham, Gen. 12:1-3. The 
 promise has had to do with three individuals. The 
 period of time is known as that of the Patriarchs. 
 
 There are several things to be noted before leav¬ 
 ing the individual aspect of Jehovah’s Promise. 
 
 First. The choice of Jehovah. 
 
 The choice that Jehovah makes in Abraham for 
 the purpose of revealing that which he is about to do, 
 is grounded, not on the worth, or, merit, or any¬ 
 thing else in Abraham, good as he may have been, 
 and this does not reflect discredit even in the least 
 on his character, but the ground of the choice rests 
 wholly in Jehovah. 
 
 In the choice of Isaac, he was chosen twenty-five 
 years before his birth, and so made known to Abra¬ 
 ham. 
 
 In the choice of Jacob, it was made known to his 
 mother, before his birth, or either he or his brother 
 “had done good or evil” that the second born of the 
 twins was the chosen one of Jehovah for his par¬ 
 ticular purpose. 
 
 Further, with each of these chosen ones there were 
 others associated. Lot with Abraham. Ishmael with 
 
 79 
 
8o 
 
 The Righteousness of Jehovah 
 
 Isaac. Esau with Jacob. This choice of Jehovah 
 is not a case of fitness or merit, as men measure men 
 with men, magnifying some and minimizing others. 
 But the choice is for the purpose of helping to 
 designate and discriminate, and to make known 
 “Jehovah-El’s Way.” Gen. 18:19. 
 
 Jehovah blessed Lot as well as Abraham. Ish- 
 mael found favor “And also of the bondwoman will 
 I make a nation, because he is thy seed.” Gen. 21:13. 
 And to Hagar he said, “Fear not, for God hath 
 heard the voice of the lad, I will make him a great 
 nation.” Gen. 21 :i7- 
 
 Esau, we find on the return of Jacob, when Jacob, 
 had done his best in sending gifts ahead to appease 
 his brother’s wrath of twenty years standing, asking, 
 “What means all this drove I met.” And when 
 told of Jacob, replied, “I have enough, my brother, 
 keep that thou hast thyself.” Gen. 23 :8~9. 
 
 Jehovah’s purpose in choice is something deeper 
 than ability or fitness of men alone. Others are 
 taken into consideration by him at the same time, 
 and all three Patriarchs were cognizant of this fact. 
 
 It would appear Jehovah in making these men the 
 channels of his grace did it, not to exclude others, as 
 blessing these others would indicate, but out of his 
 own good pleasure, in order, that all may see it is 
 his doings for men and nations, and not men’s do¬ 
 ings, even these chosen men of Jehovah. 
 
 We may go a step further; and say, the choice was 
 made that when that which is done, it might rest 
 on Jehovah’s word, or Promise and not on the 
 efforts of men. 
 
The Righteousness of Jehovah 
 
 81 
 
 So we see Jacob, the refugee, but a few hours 
 away f rom the most high handed treachery receiving 
 the vision of visions. 
 
 It has been interpreted, “God entered into league 
 with evil.” The facts are Jehovah forty years be¬ 
 fore made known to Jacob’s mother that the promise 
 should follow along the line of Jacob. It was be¬ 
 cause she and the rest of the family did not under¬ 
 stand the mode and manner of the fulfillment of the 
 promise, and they were willing to go the length all 
 of them did go, with such results that they received 
 nothing from the efforts; but their misdeeds burst 
 the home asunder, and this refugee finds himself 
 adrift in this condition. 
 
 Jehovah now places his grace along the side of 
 all of these efforts and failures of Jacob, and for the 
 purpose, that it may be seen to be of Jehovah’s grace 
 and not the shrewdness and works of Jacob or his 
 mother. The promise of Jehovah was not bound by 
 any of these deeds of the patriarchs, and each of 
 them tried in turn. 
 
 Jehovah’s choice is made to reveal his grace. And 
 the purpose of this grace is the redemption of the 
 world. With the very first utterance of the prom¬ 
 ise all nations of the earth were taken into consider¬ 
 ation, and on equal terms with Abraham. It is re¬ 
 peated to Isaac, and “repeated” to Jacob. This it 
 would seem to be, is to reassure the Word of Je- 
 hovah-El to all concerned. 
 
 Choice has its bearing, on Jehovah’s side, in his 
 good pleasure. In its relation to man, choice calls 
 out faith in each of these patriarchs, or, a belief in 
 
82 
 
 The Righteousness of Jehovah 
 
 that which Jehovah promises them and all nations. 
 Jehovah recognized at the very first this act of belief 
 as righteousness on the part of Abraham and from 
 that day to this. 
 
 Faith, belief is an act on the part of man corollated 
 and adapted to that which Jehovah gives to man, 
 namely, his promise, his word. 
 
 Further than this, this manner of procedure on 
 the part of Jehovah permitted him to work with, 
 on, in, and through these patriarchs, and at the same 
 time they were able to see, know, understand, and 
 receive as well as become coworkers with him. And 
 this He did, we are told by the apostle, not alone for 
 these three men, but, “that Abraham might be the 
 father of all them that believed, though they be not 
 circumcised; that righteousness might be imputed 
 unto them also.” Rom. 4:11. 
 
 Second. The second consideration is the signifi¬ 
 cance, and the emphasis, and the proper place of 
 Jehovah’s promise, word in his plan for all na¬ 
 tions of the earth. 
 
 I. The significance. We should never lose sight 
 of the fact that we are studying in the Book of Be¬ 
 ginnings. That in this book the writer has not tried 
 to give a history of the people from Adam to Abra¬ 
 ham, but his purpose is to connect up the beginnings 
 of Jehovah’s for all the nations of the earth. 
 
 After the creation, it is Man he deals with, and 
 man in his relation to and with God. The writer 
 gives the beginning of sin in the world, and the be¬ 
 ginning of death which “Reigned from Adam to 
 Moses even over them that had not sinned after th^ 
 
The Righteousness of Jehovah 
 
 83 
 
 similitude of Adam’s transgression.” Rom. 5:14. 
 
 With the beginning of sin and death he gives the 
 beginning of the Promise of “The seed of the wo¬ 
 man.” Gen. 3:15. But this knowledge conveyed is 
 only indirect to Adam, that is to say, the words were 
 spoken to the tempter in the presence of Adam and 
 not to Adam. Yet in this indirect way something 
 definite had been imparted to Adam. Its meaning 
 is centered in the words “The seed of the woman.” 
 
 In nine short chapters, from three to twelve, the 
 writer, traces across the generations of men the 
 lineage along which this grace of Jehovah takes its 
 course until it reaches Abraham. 
 
 We are yet in the beginning of things according 
 to this book of beginnings, although many centuries 
 have passed. The indirect promise of Gen. 3:15, 
 given centuries before to Adam assumes a distinct 
 and definite form of Gen. 12:1-3, “And in thee shall 
 all families of the earth be blessed.” 
 
 The significance is Jehovah-Elohim has 
 Spoken. His Word has gone forth. It is given to 
 the World never to be recalled, but to be followed 
 and backed up by Jehovah-Elohim, the self re¬ 
 vealed god; the covenant keeping god; the 
 
 GOD ALMIGHTY, ABLE TO DO THAT WHICH HE HAS 
 PROMISED. 
 
 It is the Promise, purposely given and so regarded 
 by Jehovah, to establish his Spoken or Given 
 word, in order, that His word might have the Pre¬ 
 eminence in that which he has planned and pur¬ 
 posed to do for all nations of the earth. “For when 
 God made promise to Abraham, because he could 
 
84 
 
 The Righteousness of Jehovah 
 
 swear by no greater, he swear by himself—wherein 
 God, willing more abundantly to shew unto the 
 heirs the immutability of his counsel, confirmed, it 
 by an oath: that by two immutable things, in which 
 it was impossible for God to lie, we might have a 
 strong consolation.” Heb. 6:13-18. 
 
 The form in which the Word is given, namely, 
 The spoken word is regarded by Jehovah as if it 
 was already worked out and accomplished, yes, and 
 it is even better in the promised form, for the pur¬ 
 pose He intended it to accomplish. 
 
 Something definite has been given. His promise 
 centered about “the seed of the woman,” and now 
 it is the seed of Abraham. 
 
 The Word made, given, holds, conveys, and be¬ 
 queaths something to Abraham, and in turn all the 
 nations of the earth to be believed, received, hoped 
 for, expected; and believed and hoped for future 
 generations. 
 
 In significance The spoken word is on a par 
 with the Deed done. It is so regarded by Jehovah, 
 himself. Gal. 3:16-18, “For if the inheritance be 
 of the law, it is no more of Promise : but God gave 
 
 it to Abraham by promise.” 
 
 The Word, the promise, is given in this form for 
 the purpose of allowing Abraham, and all others, 
 to have the benefit of knowing, and seeing, and un¬ 
 derstanding how Jehovah-El will bring it all 
 about, “That Abraham might be the father of all 
 them that believe.” 
 
 The significance of the promise is Jehovah has 
 Given his word. Now it is not that which the 
 
The Righteousness of Jehovah 
 
 85 
 
 Patriarchs understood the Promise to be in turn, 
 with which we are at present concerned, but that 
 which Jehovah intended to convey, and that which 
 succeeding generations has proved He then and 
 there did give to all nations. 
 
 That which Jehovah-Elohim spoke forth for 
 all nations can not be compared with anything less 
 than his creative Word. “In the beginning Elohim 
 created the heavens and the earth.” Indeed it is 
 in some such sense John in his Gospel puts it, “In the 
 beginning was the Word, and the Word was with 
 God, and the Word was God.” 
 
 If we can explain the creative act, then, we 
 might explain the beginning of the Promise spok¬ 
 en by Jehovah-El. The two acts are regarded 
 on the same plain in the Bible. They belong to 
 Jehovah-El, “The light that lighteth every man 
 that cometh into the world.” We may speculate 
 with the metaphysical, but, in the concrete, the 
 significance of the Spoken word is, it has all of 
 Heaven’s power behind it for all nations of the 
 earth. 
 
 From this point it is like a nine hundred and 
 ninety-nine years lease the purpose conveyed and 
 covered all contingencies. It is regarded as final by 
 Jehovah, for all nations of the earth, and here is 
 where He places the Emphasis himself. 
 
 This Promise, holds supremacy over succeeding 
 actions, such as the Law, “Which was given four 
 hundred and thirty years after, can not disannul, 
 that it should make the promise of none effect.” 
 
 And the same is true of the prophets and pro- 
 
86 
 
 The Righteousness of Jehovah 
 
 phesy. “But now the righteousness of God with¬ 
 out the law is manifested, being witnessed by the 
 law and the prophets.” Rom. 3 :2i. 
 
 Both the law and the prophets are subordinate to 
 this Promise, or this Word of Jehovah-El. And 
 here is where Jehovah-El places his Emphasis on 
 this Promise. Gen. 12:1-3. 
 
 Again. And this is the place in the history of 
 redeeming grace, in the very beginning, with the 
 individual man, the three patriarchs, that this prom¬ 
 ise is given to all nations. There is nothing to sup¬ 
 ersede it in the law or prophets later given. The 
 Promise is supreme in the redemptive thought, plan, 
 purpose, word and work of Jehovah-El for all of 
 the nations of the earth. Here is the original Word 
 in which all nations share and share alike. We see 
 it here in its first form, the spoken Word, the 
 Promise given. 
 
 To subordinate this promise to the law later giv¬ 
 en, or the prophets still later, is to substitute the in¬ 
 ferior for the greater, and miss the grace of Jehov¬ 
 ah-El which is the hope of the nations. Thus at 
 the very beginning He established the principle on 
 which he will deal with all nations. He then called 
 for operative faith, belief in his word and work 
 and found it in each of the patriarchs and “He ac¬ 
 counted it for righteousness.” Gen. 15:6. 
 
 This Promise holds supremacy over the Law and 
 the Prophets, in the sense that a whole is greater 
 than a part. 
 
 In considering the relative position of The Prom¬ 
 ise to the Law or the Prophets, there are those 
 
The Righteousness of Jehovah 
 
 87 
 
 who allow this Promise, to drop down into a sec¬ 
 ond place, and it becomes inferior to the Law, or, 
 to, some prophecy, or, it becomes lost in the “Ten 
 thousand” promises. The Promise, to them has 
 lost its supremacy, if it ever had it in them. With 
 such there is confusion of thought and an indefinite 
 note. The Promise of Jehovah-El is not held in 
 the same clearness of apprehension that the law of 
 Jehovah is. The Promise of Jehovah-El seems 
 to be an indefinite something. The plan and the 
 purpose of Jehovah-El is thus subordinated to a 
 part, and the principal of righteousness violated, the 
 structure is marred, and danger brought to the 
 whole and there is confusion, division and strife. 
 
 This is to allow the definite part of the Promise 
 to give way before the indefinite. Abraham has 
 worked out the principle of faith at this point and 
 received, and embraced the Word for all the heirs. 
 Here it is that we find the inheritance, in The 
 Word, and share and share alike. 
 
 It is far better to hold to the definite part of the 
 Word, and try in our feeble ways to help out Je¬ 
 hovah, and make the mistakes as did Abraham, and 
 Sarah, and Hagar rather than allow unbelief to 
 hold sway at this vital point in life. This is the 
 Promise above all others, not alone in its priority, 
 but in the sense it is made the parent of all others. 
 
 The promised seed, the definite part is where the 
 patriarchs’ faith rested. “Now to Abraham and his 
 seed were the promises made. He said not, and to 
 seeds, as of many, but as of one, and to thy seed, 
 which is Christ.” Gal. 3:16. 
 
88 
 
 The Righteousness of Jehovah 
 
 Again. This promise holds supremacy over the 
 Law and the Prophets in that which it has to give 
 to all nations. 
 
 The Promise is so definite and distinct; and has; 
 and holds; and has to give, convey, and bequeath 
 something so definite as to match what it has to im¬ 
 part over and against the Law and that which the 
 Law has to give. “Is the Law then against the 
 promise of God ? God forbid; for if there had been 
 a law given which could have given life, verily 
 righteousness should have been by the law, but the 
 scripture hath concluded all under sin, that the 
 promise by faith of Jesus Christ might be given to 
 them that believed.” Gal. 3:21. 
 
 The Promise has a righteousness to bestow and 
 a life to give. The apostle goes even further than 
 this and makes the Law and the Prophets to be the 
 hand-maids to this promise. “But now the righte¬ 
 ousness of God without the law is manifested, be¬ 
 ing witnessed by the law and the prophets.” Rom. 
 3:16- 
 
 Then in place of regarding this promise as some¬ 
 thing vague and indefinite we ought to grasp the 
 divine purpose and allow its significance, and give 
 it the legitimate emphasis, and recognize its place in 
 Jehovah-El’s plan for all nations. 
 
 The promise here given, at this time, was as good 
 as a draft on the bank. As good as cash. Yes! It 
 was better, for all concerned than the cash, for in 
 the working out of the plan we have the benefit of 
 the experience, as well as share in the money. 
 
 Should we fail here to grasp the significance of 
 
The Righteousness of Jehovah 
 
 89 
 
 the Promise, The word of Jehovah-El we will 
 fail to understand much that he has to give to all 
 nations. 
 
 Our plea is to give The Righteousness of 
 Jehovah-El the place and significance he himself 
 intended it to have in his great revelation to all 
 nations. 
 
 Now, it would seem to be is the time, “psycho¬ 
 logical time,” to cause all nations to see, feel, know, 
 and understand that there is a common ground, a 
 righteousness ground where all nations share and 
 share alike in all that Heaven has to give to Earth 
 
 Third. The blessing. 
 
 The blessing is bound up in the promise. The 
 intrinsic value of the promise is that which is can do 
 for all of the heirs. One of the greatest blessings 
 is, it calls forth faith in all. The blessing begins 
 with the call. It awakened at once a new hope. It 
 inspired a new aspiration. It called forth new de¬ 
 sires. It led to new activities in all three of these 
 Patriarchs. 
 
 The blessing takes weak sinful humanity and adds 
 that which Jehovah knows to be best. The bless¬ 
 ing consisted in the union of the divine and human, 
 so in the case of the Patriarchs we see it issuing out 
 of the promise and coming to these men, by quicken¬ 
 ing their lives, opening up their understanding, giv¬ 
 ing new desires, leading them out into new activi¬ 
 ties and causing the actual Word spoken to assume 
 form, in lands, and herds, and heirs, together with 
 the knowledge that through a certain line of hu¬ 
 manity, that all nations of the earth are to be blessed. 
 
90 
 
 The Righteousness of Jehovah 
 
 And this blessing of Jehovah is the life giving 
 stream that has taken its course across the genera¬ 
 tions of men. Men and nations are cognizant of its 
 grace and in this grace is found the larger concep¬ 
 tion, with sufficient power to give the vision and 
 furnish the inspiration and apply the lifting energy 
 which all men and nations need in the World’s 
 
 PEACE MOVEMENT. 
 
DIVISION VI 
 
 THE PRESENT WORLD CRISIS 
 HE present world crisis affords an extraordi¬ 
 
 nary occasion—It makes known a “World- 
 Consciousness” —It emphasizes the needs of na¬ 
 tional and international life—And it reveals the 
 necessity of the basic principle of the Righteous¬ 
 ness of Jehovah-El for present and future de¬ 
 velopment. 
 
 That these are some of the facts and truths which 
 at present stand out before the thinking world un¬ 
 mistakable in their claims, and insistent, yes, even 
 imperative in their demands, all seem willing to 
 concede. 
 
 That there are men, societies, institutions, and 
 nations cognizant of these different aspects of the 
 world’s need does not require any argument to 
 evidence the fact, or, a philosophy to sustain the 
 truth. Rather, it would seem the imperative demand 
 of this crisis is a recognition of this “World Con¬ 
 sciousness” of its need, and at this point is the 
 place where all our energy, and thought, and ac¬ 
 tivity should be focused, in order that out of the 
 diverging opinions of men, institutions, and nations 
 we may discover the line of operation along which 
 these differences may be assigned their relative posi¬ 
 tion, and out of all of this confusion, strife, arms, 
 war of the world: and Law, fundamental, national, 
 
92 
 
 The Righteousness of Jehovah 
 
 and international: and the effort, energies and 
 achievement of men, societies, institutions, and na¬ 
 tions: and this world-consciousness of national re¬ 
 sponsibility, obligation, and opportunity we may find 
 the line of operation that will be fair to all na¬ 
 tions. 
 
 It would not be fair to any or all to make a line 
 of cleavage, and then invite, or, force into one camp 
 or the other the war element and the peace element. 
 
 This is that, which has been done already too of¬ 
 ten, and it has worked the confusion and the divi¬ 
 sion of the past. 
 
 The worlds—consciousness of its need “has struck 
 the hour.” The crisis has sounded the time. “Now.” 
 It is time to break away from past theories, and 
 philosophies and efforts to something different. 
 
 This world consciousness of its need is a great 
 stride forward. It is a consciousness of that which 
 no single element of humanity seems at the present 
 hour to hold a monopoly. 
 
 That men of war and peace are cognizant of this 
 need and would solve it in their way is still a further 
 step forward, that is to say each see the need, and 
 each in his way sees a solution to it. But since they 
 are diametrically opposed neither can be wholly 
 right. 
 
 But in this world-consciousness is there not an 
 element in each, an element of righteousness, an in¬ 
 dex finger pointing the way, a prophecy giving the 
 light, the “unit-character” belonging to the race, the 
 . mutation capable of greater things, that points out 
 the Way of Jehovah-El’s Righteousness for all 
 
The Righteousness of'Jehovah 
 
 93 
 
 nations. 
 
 Is not then the real and the true hope not in dif¬ 
 ferences in either camp, “Armed peace,” or, “Peace 
 at any price” but in the likeness, the hope of peace 
 that the nations have been working out, because Je¬ 
 hovah has planted in the bosom of men the funda¬ 
 mental principle of righteousness and has himself 
 worked out here among the nations “His Way.” 
 For his way makes all nations heirs of his promise 
 and to share and share alike. 
 
 His way recognizes the least of the nations and 
 places a world-consciousness of responsibility, obli¬ 
 gation, and opportunity on the strong. 
 
 Then in place of making a line of cleavage, seek¬ 
 ing to divide individuals, societies, institutions, and 
 nations into divisions, parties, camps, in order to 
 controvert the difference is not Jehovah-El’s way 
 the better, A Righteousness that comes by Faith 
 that recognizes what a tremendous problem He is 
 working out for all nations. 
 
 A faith in his righteousness which recognizes that 
 which he is doing with other nations as well as our 
 own. He has those nations who are awakening to 
 the great fundamental laws of life and are con¬ 
 templating their own existence, as well as those na¬ 
 tions who have caught the vision of life and are 
 struggling to work out their own salvation, as well 
 as those nations who have caught the world-con¬ 
 sciousness of responsibility, obligation, and oppor¬ 
 tunity seek to co-operate with him for all nations. 
 
 Peace does not, and it should not mean unison of 
 thought, and plan, and action. It does not mean, it 
 
94 
 
 The Righteousness of Jehovah 
 
 should not mean the strong selfishly, ruling arro¬ 
 gantly over the weak, however cultured, scientific, 
 economical, and learned. 
 
 The unit-character of the nations is Righteous¬ 
 ness, not language—not customs, not economics, 
 not methods, these are all right in their place, these 
 must win their way, and pay the price, and show 
 their worth, and demonstrate their utility to people 
 and nations. 
 
 Peace should not seek unison in this sense, but 
 rather Peace should “live to let live,” for in the dif¬ 
 ferences of people and nations at the point of the 
 unit-character—of degree and quality of Righte¬ 
 ousness, there is a large field to be cultivated that 
 is very productive; and the more intensely it is 
 farmed the greater will appear the unit-character, 
 Righteousness at the point of nature and kind, 
 and the people and nations will discover the greater 
 likeness which exists in the race. 
 
 The Peace movement seeks to settle the differ¬ 
 ences that arise without going to war. This does 
 not mean that Law, International law may not 
 need a judicial and executive system for the govern¬ 
 ment and administration, for this may be just what 
 is needed . 
 
 War is like a parasite. It lives on the race. It 
 is born of the opposite principle of righteousness, 
 that of sin. That sin is in the world is a tremendous 
 fact, and a power we do not minimize, or, seek to 
 overlook. “But sin is selfishness,” “sin is suicidal,” 
 “sin is self-destruction,” and this is that which war 
 has worked out before all the nations. That this sin 
 
The Righteousness of Jehovah 
 
 95 
 
 is now consuming itself in this world crisis is likely 
 to be one of the outcomes of the titantic struggle and 
 the Peace movement seeks to be prepared for any 
 and all eventualities. 
 
 a. The Peace movement is like a geometrical 
 problem, many sided, complicated, and intricate, yet, 
 with principles of solution. It is a problem which at 
 present is in the process of solution. Indeed there 
 seems to be no figure of speech great enough to cover 
 all of the conditions. We have, in the family of 
 nations, something greater than an abstract problem. 
 We have life highly organized and from that down 
 to its ancient and simplest forms, of national ex¬ 
 istence. 
 
 We have life from the tribal form of government 
 on, and up, and through all the forms of organized 
 national life. Yes we have even something greater 
 than this. We have a “world’s consciousness” which 
 at present is trying to assume international form that 
 will be recognized by all the leading nations, by 
 which the differences that arise, may be adjusted in 
 right, just, true and honorable relation to all. 
 
 And, yet, this perhaps is an inadequate statement, 
 for it is wanting at the point of embracing rising 
 contingencies, if all the conditions were fully in 
 hand. 
 
 Then among the nations there are inherent char¬ 
 acteristic tendencies, bent of life, which are always 
 to be reckoned with in dealing with national life. 
 But with all due respect and recognition of this im¬ 
 pediment the Peace movement is an undertaking 
 moving in the right direction and can not justly be 
 
96 
 
 The Righteousness of Jehovah 
 
 overlooked by friend or foe. 
 
 That there are divergency of opinion as to just 
 what should be undertaken and expected, would 
 seem to be a part of the answer. This assures that 
 all the conditions and contingencies may be worked 
 out and considered. Indeed with respect to these 
 divergencies of opinions we should be surprised if 
 we did not find different modes of procedure in at¬ 
 tempting a solution. Every attempt, every theory, 
 every organization, every society, every institution 
 is making for that which should be. 
 
 That men differ in their manner of solution does 
 not mitigate the fact of the great need of the 
 World’s peace movement, but, rather helps to 
 develop the “world-consciousness” of that which is 
 needed to be undertaken in the solution of the prob- 
 lem. 
 
 To find this “world-consciousness” of its need, 
 and to see it taking on form, and giving expression 
 to its wants are some of the hopeful signs, and dem¬ 
 onstrate the working utility of the principle. 
 
 That this expression of the Peace movement as¬ 
 sumes different forms, from the Military pacifists, 
 who we grant are honest, true, and fair, (we can¬ 
 not accept the dictum “might makes right”) to the 
 other extreme Peace at any Price are but different 
 faces of the same problem. It is not impossible that 
 in the course of time that these extreme views will 
 work together. 
 
 The facts would seem to be at present there are 
 fields of operation for all of these efforts, and one 
 may do the work better than the other. 
 
The Righteousness of Jehovah 
 
 97 
 
 In dealing with the family of nations it is much 
 like dealing with individuals. There is a great dif¬ 
 ference amidst a greater likeness. 
 
 The difference is not to be treated lightly, or, ig¬ 
 nored, for the difference is not that of nature and 
 kind, but of degree and quality. So that the univer¬ 
 sal principle of righteousness underlies and effects all 
 nations and people from the least to the greatest. 
 To say the effect is always the same is to blind our 
 eyes to the fact. On the other hand to doubt the 
 principle is equally as hazardous to the final solu¬ 
 tion. 
 
 With one nation its effort for existence may be at 
 the point of Law in all of its fundamentals; with 
 another nation it may be at the point of self-con¬ 
 sciousness of its own need of working out its own 
 salvation; with another nation a still higher sense, 
 that of the world wide responsibility, and obliga¬ 
 tion, and opportunity not alone for self-existence 
 but as a world power for the good of others. 
 
 So in fact there is a great field to cover, in which 
 difference of opinion, and even of method of solution 
 may be found, but the difference is at the point of 
 degree and quality of righteousness rather than that 
 of nature and kind. 
 
 There should not be destructive strife between 
 Pacifists for the chances are, that such, grow out 
 of differences that can be accounted for along the 
 line of degree and quality of righteousness. 
 
 Here is a nation, a people, just awakening to the 
 necessity of Law and law abiding citizens. (This 
 does not come in a generation). What is the right 
 
98 
 
 The Righteousness of Jehovah 
 
 attitude of a first class nation to such? Surely not 
 that, of one more highly developed. They are not 
 
 in a condition to receive. 
 
 Then what of those, to whom the sense of a 
 world-consciousness has taken a deep and a profound 
 hold? In whom the impress of responsibility, obli¬ 
 gation, and opportunity stands out in such unmistak¬ 
 able outlines that they cannot—they no longer dare 
 not shrink or withdraw; but as men and nations as¬ 
 sume the burden willingly, unselfishly, sacrificing 
 their all for the weaker, less developed and the 
 needy. Surely here it is where the most far reach¬ 
 ing and beneficial effect is seen, and work is being 
 
 In the development of national life it is inevitable 
 but that differences will arise. There will be strife 
 and divisions. These are to be reckoned with rather 
 than ignored, or condemned, or resisted or destroy¬ 
 ed. The difference may grow out of characteristics 
 belonging to the people. They are not to» be treated 
 wholly as freaks, or degenerates, or selfish. We do 
 not do so in dealing with other forms of human life. 
 
 The real problem is how to deal with the differ¬ 
 ences, the strife without war. It is possible to ad¬ 
 just these differences and collusions and work har¬ 
 mony out of them? , -> T 
 
 Is there a common ground, a meeting place. Is 
 there a common principle recognized by all? Is 
 there a concept of life that will be final to all. 
 
 If so it becomes a matter of principle first, a ques¬ 
 tion of recognition of the principle, then, a matter o 
 adopting and of application, second. Hence we see 
 
The Righteousness of Jehovah 
 
 99 
 
 the need for “arbitration”—“international agree¬ 
 ment”—“international peace league”—“interna¬ 
 tional law”—“international court with sufficient 
 force to back its rulings.” These are good. These 
 are far reaching in their usefulness. These are 
 necessary. 
 
 To say these are “visionary” and lacking in the 
 elements that are essential to national life, is to use 
 » a term that needs to be defined anew, for in this day 
 of discovery, inventions, and application men accept 
 as facts, and operate on principles, and use methods, 
 and instruments and machines that have been 
 brought out of the “no-where” and given to us, and 
 we may not be seeing eye to eye. There are visions 
 and there are visions. So in using the term “vision¬ 
 ary” it is well to consider whether we are seeing the 
 same thing. 
 
 Again. We surely can not justly call such words, 
 as follows, “far-fetched” and the authors visionary 
 men. 
 
 “We must insist on righteousness first and fore¬ 
 most. We. must strive for peace always, but we 
 must never hesitate to put righteousness above 
 peace.” Colonel Roosevelt. 
 
 “Peace can never be except as it is founded upon 
 justice. . . . If we would have peace, it is 
 
 not enough to cry ‘Peace, Peace!’ But far the great¬ 
 est cause of war is that suspicion of injustice, threat¬ 
 ened and intended, which comes from exasperated 
 feeling. . . . Questions which can be disposed 
 
 of without the slightest difficulty between countries 
 really friendly are insoluble between countries really 
 
IOO 
 
 The Righteousness of Jehovah 
 
 unfriendly.” Mr. Elihu Root. 
 
 Von Jagow in his reply to the Second American 
 note regarding submarine warfare justifies their po¬ 
 sition with these words: “If the Imperial govern¬ 
 ment were derelict in its duties it would be guilty 
 before God and history of the violation of those prin¬ 
 ciples of highest humanity which are the foundation 
 of every national existence.” 
 
 Gen. Cadorna is often quoted these days as giving 
 his theory of army discipline. “It is impossible to 
 obtain success in war if the moral discipline is not 
 accompanied by a firm and truly harmonious dis¬ 
 cipline of the intelligence.” 
 
 “The United States and Peace” (1914) Ex-Pres¬ 
 ident William H. Taft “elucidates the history and 
 conception of a court of judicial arbitration. 
 
 Sir Edward Carson, Nov. 26th, 1915, speaking to 
 the American Club on “The Duty of Neutrals” said, 
 “The necessity for maintenance, the sustaining and 
 supporting of international law and international 
 jurisprudence becomes more vivid—is more brought 
 home to us—when we remember that a breach of 
 international law, necessarily in the rules of war, 
 leads to reprisals—and reprisals know no limit.” 
 
 Surely if we are ever going to advance in the ces¬ 
 sation of war, and establish a better understanding 
 with the family of nations, and arrive at a place 
 where justice is in the reach of all nations, then we 
 should study to follow the leading of the Spirit of 
 God, for all nations recognize the necessity of the 
 
 Way of Righteousness. 
 
 The French historian D’Aubigne, says, “It is 
 
The Righteousness of Jehovah 
 
 IOI 
 
 now understood that in history, as in man, there are 
 two elements—matter and spirit. Unwilling to re¬ 
 sign themselves to the task of producing a simple 
 recital of acts, which would have been but a barren 
 chronicle, our great modern historians have sought 
 for a vital principle to animate the materials of 
 past ages. Some have borrowed this principle 
 from the rules of art,—others have sought in philos¬ 
 ophy the principle that should fertilize their labors, 
 —Both these methods, undoubtedly are good, and 
 should be employed with certain limits. But there 
 is another source to which, above all, we must look 
 for the intelligence, Spirit, and life of the past ages; 
 and this source is religion. 
 
 “History should live by that life which belongs to 
 it, and that life is God. 
 
 “In history, God should be acknowledged and 
 proclaimed. The history of the world should be set 
 forth as the annals of the government of the Sover¬ 
 eign King.” Continuing he says, “I have gone down 
 into the lists whither the recitals of our historians 
 have invited me. 
 
 “There I have witnessed the actions of men and 
 nations developing themselves with energy—and 
 contending in violent collision. I have heard the 
 strange din of arms, but I have been nowhere shown 
 the majestic countenance of the presiding Judge. 
 
 “And yet there is a living God in every national 
 movement. God is ever present on the vast theatre 
 where successive generations of men meet and strug- 
 
 gle. 
 
 “It is true He is unseen; but if heedless multi- 
 
102 
 
 The Righteousness of Jehovah 
 
 tudes passed by without caring for him, because He 
 a God that dwelleth in the thick darkness, thought¬ 
 ful men, who yearn for the very principle of their 
 existence, seek for him the more ardently, and are 
 not satisfied until they lie prostrate at his feet.” 
 
 b. Back of all this movement that makes for 
 peace is this fundamental principle of righteousness. 
 It is the unit-character belonging to all nations. It 
 is the index finger, now, pointing the way. It is 
 the prophecy revealing the light. It is the mutation 
 in this crisis capable of great things. 
 
 But the passion of life knows no limit. Life is 
 controlled, but by its own consciousness and its effort 
 after life. So agreements may become “a scrap of 
 paper” and international laws ignored and abro¬ 
 gated. These will not, and can not hold, and con¬ 
 trol life under all conditions. They are parts of a 
 greater whole. They have their place in the whole 
 and they perform their functions. 
 
 Nations like individuals are born. They then 
 advance from one position to another by that myster¬ 
 ious process we call life. Birth viewed from the 
 point of the individual is a sudden change in condi¬ 
 tions of life forced upon the individual. 
 
 Birth viewed from the position of immediate con¬ 
 ditions is a transition from one sphere, or, state of 
 existence in life to a more favorable one. 
 
 Birth viewed from the point of the transition is 
 usually one of more or less interest, not alone to the 
 individual born, but to all others concerned. 
 
 Birth viewed as a whole is fraught with antici¬ 
 pations and expectations which are hopeful, blessed 
 
\ 
 
 
 ' •.‘V *~7 * '***■ 'T' - 
 
 
 TA? Righteousness of Jehovah 
 
 103 
 
 and life giving. 
 
 Birth of the individual because of its relation with 
 others, and the conditions which effect others, is al¬ 
 ways to be reckoned with in the family of nations. 
 
 Birth’s influence, is effective from the beginning 
 down to the present. So in dealing with the fam¬ 
 ily of nations the fundamental principles which con¬ 
 trols the destiny of each is not to be ignored. 
 
 These fundamental laws which give bent and di¬ 
 rection in life help to make the individual and lend 
 to the characteristic development of the nation. 
 
 In the family of nations today there is to be seen 
 those just awakening to the consciousness of their 
 existence and wandering in quest in the wilderness. 
 Law in all of its function is to be depended on to 
 do for these such as it has done for others in the past. 
 Law, and righteousness found in the law is more to 
 be depended upon in solving the problems than any 
 other power. 
 
 Again. In the family of nations there is to be 
 seen, those who have discovered their own identity, 
 and are studying their own individuality, and seek¬ 
 ing to achieve their own desires, ambition and des¬ 
 tiny. They are struggling with their own problems 
 and seeking to work out their own salvation. Here 
 the former consciousness of law in all of its ramifi¬ 
 cation, together with the efforts and works and un¬ 
 dertakings are of vast importance. And there is a 
 common consciousness with such a people, in each 
 undertaking that is all powerful in welding and 
 binding together. Their destiny begins to rise be¬ 
 fore them. They reach out, and seek their aspira- 
 
 / 
 
104 
 
 The Righteousness of Jehovah 
 
 tions. They wish and labor to achieve. They de¬ 
 velop a higher sense of life and reach for its fulness. 
 
 With such righteousness, their own works, and 
 undertakings, and achievements are regarded highly 
 by themselves. They glory in their works. They 
 depend upon their undertakings. They live wholly 
 in the present. Laboring to work out their destiny. 
 
 Again. In the family of nations there is to be seen 
 those, who, may be said to have passed the experi¬ 
 mental stage and come to the consciousness of some¬ 
 thing greater than that of self alone. A conscious¬ 
 ness of the family of nations has taken possession of 
 them. A consciousness of a “World power.” A 
 world opportunity. A world responsibility. A 
 world obligation. A relationship to the rest of the 
 family of nations. And to some degree at least are 
 endeavoring to deal with the international problems. 
 
 The supreme question of peace, in this crisis, is the 
 problem and it touches the whole family of nations. 
 
 But the fundamental principle of righteousness, in 
 the bosom of all men, placed there by God himself, 
 and effecting every nation, whether it be at the low¬ 
 est or the highest conception of righteousness is the 
 hope of the nations. This Movement of Peace, like 
 an instrument of many keys is to be employed in 
 spelling out international Peace. 
 
 The one universal conception that will effect any 
 one particular individual and every part as a whole 
 at the same time is this Righteousness of Je- 
 hovah-El. 
 
 The World’s peace is not a divided proposition 
 but one effecting all the family of nations. And any 
 
The Righteousness of Jehovah 
 
 105 
 
 other, that sacrifices the weaker to the strong, is de¬ 
 ceptive, and sure to prolong the struggle between 
 nations. 
 
 The principle of righteousness is of universal ap¬ 
 plication. 
 
 c. Our hope of the World’s peace is in living 
 men, who, take their outlook, and receive their in¬ 
 spiration, and draw their power, and seek their cour¬ 
 age in God-Almighty. 
 
 The statesmen of the nations. The Jurists of 
 every land. The Executive Heads of all people. 
 The industrial leaders of the masses. The prophets 
 and educators of the countries who love righteous¬ 
 ness and eschew evil. 
 
 The hope of the World’s peace is in living men 
 who fear God and who bear the people on their 
 hearts and who recognize the principle of righteous¬ 
 ness in all its ramifications of human life. Men, 
 who, are able to see other aspects of righteousness 
 apart from the strict sense of justice found in Law. 
 Men, who, are able to see in life’s struggle the des¬ 
 tiny of other men and nations. 
 
 Men, . w ^° are a ^ e *° see 1° life’s movements the 
 possibilities, opportunities, responsibilities and obli¬ 
 gations of other nations and people. 
 
 There is a great need—a World’s Need —for 
 Peace, and all see it. There is also, an ample field 
 —one on which all nations may meet—The ground 
 of Righteousness —a common ground to all. 
 
 Would it be impossible for a Council of repre¬ 
 sentative men of the nations (a few in number) to 
 discuss, not their laws, inclinations or activities, but 
 
io6 The Righteousness of Jehovah 
 
 discuss and study the unit-character of the nations, 
 to follow the leading of the Way, to walk in the 
 Light, and give the longings and aspirations of the 
 human heart a chance to freely express itself, and to 
 counsel the Spirit of God, and follow the muta¬ 
 tion of greater and better things which seen^ to be 
 trying to give expression in this our-day. 
 
 This world crisis needs different treatment than 
 that of past treaties of peace, and bonds of security. 
 This is not to criticise the past, but to take advance 
 ground. 
 
 All nations, neutrals as well as belligerents, seem 
 to be forced back to the last ditch. Back to the 
 fundamental principles of human existence. 
 
 The unbeliever, the critic, and the sinister may 
 sneer,—and criticise, and doubt and point to the 
 Christian nations, but we are all at the last ditch. 
 Here in the last ditch there is a show down. 
 
 Let these would-be wise men, these self-righteous 
 men show what they have done for the human fam¬ 
 ily. It is to be noted, the more this class of men 
 have to say, the more they implicate themselves in 
 folly. It is a show down between righteousness and 
 sin, and it must be fought through to a finish.. 
 
 That war, the evil of war, the sin of war is con¬ 
 suming itself is self-evident. 
 
 The world outside of the trenches, neutrals as 
 well as others, should abhor war as the men daily 
 sacrificing their lives to this “Hell on earth.” 
 
 That the old system of settling differences by war 
 has proved its fallacy and demonstrated its sin and 
 weakness is apparent. Yes self-destruction is evi- 
 
The Righteousness of Jehovah 
 
 107 
 
 dent to all under modern warfare. 
 
 The world’s need calls.for an abhorrence, a dis¬ 
 like, disgust, and a hatred of war that it shall stink 
 as stench in our nostrils. It should make us sick of 
 such sin, and cause the whole world to turn away 
 with abhorrence and repentance “That need not be 
 repented of.” 
 
 Nothing less than this seems adequate to vindicate 
 the World’s abhorrence of war. 
 
 There is that in the race. There is that in the 
 nations of the earth. There is that in the human 
 family nurtured, kept, revived, made to live because 
 God is God to which all nations should now turn. 
 Not to try and justify themselves. For what na¬ 
 tion can, or, even dares to try to do this. The Blue, 
 White in fact all colored books have been written. 
 There is something different from these, to which 
 the nations should go at present. Let neutrals and 
 belligerents meet not to impose indemnities, or, por¬ 
 tion out territory, leave all such to other men who 
 may be better able to do this; but men—representa¬ 
 tive statesmen—men of broad minds, who can see the 
 broad principle of righteousness, in its working in 
 law, and the aspirations of life and in the higher 
 relations of nations, let them work and formulate 
 a declaration of the principle of righteousness broad 
 enough to recognize the weak, and strong enough to 
 hold the strong. 
 
 Let these few representative men be God fearing 
 and men loving men. Let them formulate a work¬ 
 ing declaration according to the righteousness of 
 God- Almighty that will eliminate War. A dec- 
 
io8 
 
 The Righteousness of Jehovah 
 
 laration that all nations can use, and apply in settling 
 their differences. 
 
 Let this declaration have only to do with the elim¬ 
 inating of war from the equation in the future, and 
 the establishing the principle of righteousness by 
 which the differences may be settled. 
 
 Let others formulate laws, establish courts, and 
 make the treaties. War and Peace are great enough 
 to occupy the whole world's attention at a time, and 
 at present. 
 
 Formulate the declaration that the world—the 
 nations—the race—the people may speak, and em¬ 
 brace it. . 
 
 Let the executive Heads of the nations use their 
 authority and exercise their powers now, and do so 
 before God-Almighty and for the nations of the 
 
 earth. . 
 
 Let the leaders of nations and people use their 
 powers to eliminate war from the race. It is ours 
 to do. It can be done! 
 
 Never before was it possible for the whole world 
 to act in unison on any question as it is at present. 
 It can be done now and against war. 
 
 Let the people hope, and pray, and turn to God. 
 Why should we war longer? God’s way of set¬ 
 tling the differences is far better. Why can not we 
 free willed men do it. Why can not we men delib¬ 
 erately choose now, and declare our position, before 
 God-Almighty and all nations. That whatever 
 our differences, as a people and nation, may arise 
 and be with other nations and people we will seek 
 a settlement and settle them otherwise than by war. 
 
The Righteousness of Jehovah 
 
 109 
 
 Now is the time for us and all nations and people 
 to act on this world sin. It is a world sin of which 
 to repent and turn, and the Righteousness of 
 God-Almighty living in the bosom of men is a 
 common ground on which we may meet. And a 
 sure foundation on which we all can build in the 
 future. 
 
 Give us men Oh! Jehovah-El to formulate the 
 Word. Amen. 
 

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