….神的差使——一位乳臭未乾的小子..God’s Little Errand Boy….

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威廉·居里（WILLIAM E.CURRIE）撰寫

最初發佈於AMF的週年紀念小冊子：《百年祝福》，AMFI (1987年)。

這是「彌賽亞生命差會」的創辦人, 威廉·伯士東（William Eugene Blackstone）的故事 - 1887年。

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WRITTEN BY WILLIAM E. CURRIE

Originally published in the AMF anniversary booklet 100 Years of Blessing, AMFI, 1987.
This is the story of William Eugene Blackstone — the man who founded Life in Messiah in 1887.

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回顧人類的歷史，看似無道，實質有序。簡單平常的日子，總有扣人心弦的世事伴隨！然而，歷史前進的步伐委實太快，因而，一些關鍵的世事在我們眼前輕輕溜走。

近代最佳例子莫如以色列建國之歷史進程。生活在本世紀末的我們，竟然忽略了奇蹟般崛起的以色列國；現時，以色列建國已近40年了。但是，生於這世代的人，竟未察覺到1948年5月14日以色列建國一事、並以色列人在世界舞台上享有超然的地位，實屬神蹟奇事，更遑論發出讚歎。約2,000年後，以色列人終可再次擁有自己的土地和自己的政府！以色列立國當年，我們還是孩童或剛出生，實在難以明白當年以色列建國所經歷的生產之苦和所付出的各種努力。我們期盼新生代的人關注當年以色列建國，直至今天的歷史過程及相關的人物，讓他們也可一同讚歎神的作為，祂在本人身上所作的事，顯明祂是在高天掌權。1987年，標緻著一個宣教團體誕生了100週年。自1887年成立至今，我們一直站在前線，提醒神的選民，要謹記神在古時向以色人所訂立永恆的應許。19世紀初期，人們並不熱衷於認識未來世界大事的走勢。他們主要關注的，是當時正在國際舞台上出現的一顆新星 — 美國。美國立國初期，正值工業革命時期。工業革命對美國的經濟發展帶來非常深遠的影響。當年，美國這個未來的世界大都會，匯聚多個民族的國家，正在國際舞台上初露光芒。

與此同時，神興起不少熱心傳福音和對聖經有深入看見的屬靈偉人，當中包括德懷特·萊曼慕迪（D.L. Moody）、艾拉·桑奇（Ira Sankey）、詹姆斯·霍爾·布魯克斯（James Hall Brooke）及威廉·伯士東（William Eugene Blackstone）。他們教導當代的信徒明白神的道，分享神給予他們的屬靈異象，在瘋狂發展的美國，帶領多人回轉歸向神。我們將會講述的「神差使的小子」就是上述當中一人。

正如以往眾多的例子，神所揀選的威廉·伯士東（William E. Blackstone）並非出生於貴族富裕之家。相反，他出身寒微，其身世鮮為人知。縱使他的卓越成就廣為人知，但其個人身世卻從未引起多人關注。事實上，我們只能從「美國彌賽亞團契」（American Messianic Fellowship）的存檔裡取得其生平資料的詳情。（這個宣教機構作為剩下來、少數能提供其生平資料的紀念碑，見証其對宣教事工所作的貢獻。在這機構成立的最初階段，他的委身奉獻已令他贏得這機構「始創人」的銜頭）。透過他每季度寫給芝加哥希伯來宣教團的信函，我們得悉多年以來，他對宣教事工有深入的見解，向信徒和猶太人均有「熱愛和服事」 的心。

每當談論關乎威廉·伯士東（William Eugene Blackstone）的成就時，他總是率先拒絕接受任何有關其成就的稱譽，並且經常以「神差使的小子」來稱呼自己。他這樣回應別人的稱讚，並非自嘲或自諷；他的回應只是顯出真心誠意服侍神的僕人應有的回應。他凡事謝恩，將榮耀全歸予神。1841年10月6日，威廉·伯士東（William E. Blackstone）出生於紐約亞當斯（Adams，New York）。有關他父母的資料很少，我們只知道他父母是熱心的信徒，並在亞當斯的循道衛理公會聚會。（有趣的是威廉·伯士東與著名的佈道家查理士·芬尼（Charles E. Finney）都出生於亞當斯。他們倆人都是神所重用的僕人，而亞當斯也是他們倆人接受主耶穌為救主的地方。) 

伯士東先生十一歲時，參加父母所屬的循道衛理公會的福音聚會，並接主受耶穌為救主。他曾就讀於專科學院，但沒有機會接受正規的大學或神學教育。然而，他一生都享受閱讀和多方面的學習生活。他一直不斷尋找真理，涉獵內容廣泛，從最小的粒子以至到無窮無盡的宇宙。

他經常在旅行期間，走訪各地的圖書館，善用圖書館的資源，多方面學習。透過他給予芝加哥希伯來宣教團（Chicago Hebrew Mission）期刊《猶太時代，The Jewish Era》讀者的信函，我們稍微得知他的學習生活。在一份標註着日期為1900年的期刊內，他提及其學習生活：

地球上幾乎沒有什麼地方比華盛頓（Washington, D.C）更能切實地進行各項學習或初始研究（即從未有人作過）。他接着說，他會用大部份空餘時間進行多項研究，包括原生動物，密碼植物學，細菌學等研究。此外，他發現這些研究蘊含「非凡的魅力」。

在另一個場合，就是在紐約的卡尤加湖（Cayuga Lake），他寫道︰「我花了很多時間製作一張大的天際地圖，以說明『星空裡的福音』這主題。縱使他對文學認識不多，他卻有無窮的好奇心，驅使他去尋找知識和辨別真理，好把所學的運用到神的事工上。然而，他最偉大的研究就在神永恆的聖言上。

1861至65年期間，一場巨大的災難席捲美國各地。內戰導致國家分裂，也令不少家庭破碎分離。當時正值春天，19歲的年青人威廉（William E. Blackstone）也決定離別家人，加入軍隊。但因他「身體虛弱」而未獲接納服兵役。因此，他加入了美國基督教委員會（United States Christian Commission）成為志願者（在南北戰爭期間，美國基督教委員會的功能和運作方式與現今的紅十字會十分類似）。他大部分時間都駐紮在美國通用格蘭特（General U.S. Grant）將軍總部。實際上，他精心收集並保留了那個時代一些偉人的簽名，例如格蘭特將軍（General Grant）和總統亞伯拉罕·林肯（President Abraham Lincoln）。

1866年6月5日，隨着戰爭結束和美國各地生活陸續恢復正常，伯士東先生與莎拉·李·史密斯（Sarah Lee Smith）結婚。1870年，這對夫婦定居於伊利諾伊州的橡樹園（Oak Park，Illinois）。他在橡樹園投身「建築和房地產投資」行業，事業十分成功。他們育有三個孩子︰安德魯（Andrew，跟隨父親從商）、哈里（Harry，成為中國傳教士）以及弗洛拉（Flora，她常常陪伴父親直至1892年離世；離世時，正就讀於奧伯林學院 Oberlin College）。

宏詩夫人（Mrs. T. C. Rounds）是伯士東先生在芝加哥希伯來宣教團（Chicago Hebrew Mission）服事期間的同工。她在芝加哥首次遇見伯士東先生。當時，他們正出席由慕迪先生（D. L. Moody）主持的午間聚會，她這樣描述是次會面︰「一個個子高大，臉腮兩邊有鬢角的優秀知識分子，手裡拿着聖經，站起來作了簡短而有趣的演講。演講內容是關乎神的選民猶太人，神透過他們彰顯祂的能力和祂的愛…… 一個沉浸在偶像崇拜的世界。」

當事業發展至高峰時，他打算繼續擴展業務，並提升其在業界的地位。畢竟，大都市芝加哥正在蓬勃發展，而他也有不少密友都是成功的商人，例如芝加哥和西北鐵路公司（Chicago and Northwestern Railroad）的馬文·休伊特（Marvin Hewitt）等人；芝加哥和奧爾頓鐵路公司（Chicago and Alton Railroad）的總裁T. B. 伯士東先生（T.B. Blackstone）正是他的堂兄。根據伯士東先生的見証分享，當他面對「繼續為事業打拼並提高其在業界的地位」這個試探時，神就在他心裏向他說話。那個晚上，他躺在橡樹園家中的床上。夜半時，他下了床，雙膝跪下向神禱告。與神搏奕數個小時後，他最終站起來，並向神承諾︰他嘗試用至少兩年時間傳福音，期間並不會肩負任何與其業務有關的工作。

神聽了他的禱告。不久之後，他應要求並協助一個在伊利諾伊州奧羅拉（Aurora, Illinois）舉行的佈道會。星期天的晚上，當他抵達時，驚訝原來自己早被安排做當晚的主講者。因為會眾當中有受過訓練的神學家和教會領袖，所以他謙虛地要求將講台交予一些受過良好訓練的會眾。然而，他的請求被拒絕；於是他要求給予一些時間為此事祈禱。在禱告中，神向他保證，這顫抖的僕人將成為神聖言的傳道者。同時，神把馬可福音9章19節放在他的心上︰「帶他到我這裡來。」

這節經文牢牢地「抓住」伯士東先生的心。他認識到自己沒有能力，而他的責任是帶人到主面前，讓神作工。他懷著「神的差使小子」這個態度，向人傳講神救贖的信息，而結果就由神負責。神開啓他的心，使他決心更加努力向所有需要救恩的人傳講福音。走上講台之際，神感動他，並把要講的題目放在他心中。他講述將人帶到基督面前的迫切性，神用這個題目打動了聽眾的心。

當他開展將人帶到基督面前的事工後，他很快就放棄了重投事業懷抱的想法。他曾聲稱︰擁有鐵路和擁有農場一樣容易。現在，他發現神的事工更具挑戰性和更多回報。

在事工初期，伯士東先生出席了一個長老會的講道聚會後，開始對聖經的預言產生興趣。這次的講道內容叫他印象深刻，就是聖經用了很多篇幅，預告基督第二次降臨。他個人研讀聖經時，以色列復興、回歸自己土地等預言，很快便抓住他的心，並佔據他的思想。

他不是唯一對「主再來」預言感興趣的人，陪同他出外佈道的其他男士也一樣。他傳道的其中一個日程是參加密蘇里州塞達利亞的基督教青年會大會（YMCA convention in Sedalia, Missouri）。在大會中，他敦促著名的長老會牧師詹姆斯·霍爾·布魯克（Rev. James Hall Brooke）撰寫基督第二次降臨的刊物。伯士東先生承諾支付印刷費用，在他外遊時，在火車上派發這些刊物（他的習慣是無論往那裏，他都會派發福音書籍)。布魯克牧師回應伯士東先生的要求，就是建議伯士東先生自己寫這刊物，而他則負責印刷。

伯士東先帶著極大的恐懼和謙卑承擔了這個責任，就基督再來的主題寫了兩份單張。後來，佈道家查爾斯·莫頓（Charles M. Morton）建議他將兩張單張合而為一，結果是出版一本96頁，紙質封面的冊子，標題頁上有簡單的題詞︰《耶穌必快回來》 W.E.B. 撰寫。他為人謙卑，不希望人將他的名字與改變地球未來的事件並列，正如這冊子標題所述的。故此，冊子封面只有他名字的縮寫。自該書初版以來，已經印刷了超過一百萬冊，並且已被翻譯成至少47種不同的語言。

伯士東先生在其講道和著作，宣講主耶穌會在千禧年前回來，而教會在大災難前會被提。他寫道︰基督會回來接教會。大災難後，基督會回到地上建立衪的國度。在末後的七年，敵基督會上台執政，統治全世界。教會即將被提一事「隨時發生」 。教會將會「像以諾一樣」被神接去，不在地上了。

在各地傳道時，這位傑出的外行人越來越熱衷於傳講有關以色列復興、回歸自己土地預言的訊息 — 當其時，此事發生似乎是遙遙無期。他視以色列為「神的日晷」。他重覆宣講︰「欲知我們在神的時間年表中，身在什麼位置；在事件進程中，又是什麼位置，請看看以色列。 因此，伯士東先生越來越關注猶太人︰他們的土地，並他們回歸以色列地的應許。他相信這事必會在教會被提之前發生。

他常常鼓勵信徒要傳福音，帶領人信基督。但教會的事工並未阻礙他個人的外展活動。1887年，伯士東先生明顯加強了向猶太人的外展佈道，帶領猶太人認識他們的彌賽亞。1887年11月4日，他加入了希伯來基督徒事工—芝加哥委員會（The Chicago Committee for Hebrew Christian Work）, 成功地建立了第一個正規「擔負芝加哥猶太人的福音工作」的機構。兩年後，該工作正式合併為芝加哥希伯來宣教團（Chicago Hebrew Mission）。（於1953年，由於外展宣教範圍擴大，便改名為美國彌賽亞團契（American Messianic Fellowship），強調「擔負芝加哥猶太人的福音工作」這方向。美國彌賽亞團契（American Messianic Fellowship）成立了一間閱讀室，在桌面上擺放了安祖先生（Mr. Bernhard Angel）提供的福音刊物，包括希伯來語，意第緒語，波蘭語，德語和英語版本。安祖先生是董事會首位聘用的宣教士。伯士東先生曾擔任原委員會秘書兼財務主管。 1889年，他當選為副主席，同時擔任芝加哥希伯來宣教團的第一任團長。

1888年，在女兒弗洛拉（Flora）的陪同下，他訪問了巴勒斯坦，後來留在英國倫敦，參加總宣教大會。這次國外旅行持續將近一年。返回美國後不久，他有負擔要組織一個會議，即是後來人所稱的「猶太人與基督徒之間的第一次會議，The first conference between Jews and Christians」。這次會議，在推動世界各國政府允許猶太人移民返回巴勒斯坦一事上，取得很大成果。這次會議，再加上其他人如西奧多·赫茨爾 （Theodor Herzl）, 利奥·平斯克（Leon Pinsker）和威廉·赫克勒（William Hechler）等人的工作，最終的成果是促成現代以色列國的建立。（虔誠信徒在以色列重生建國過程中所扮演的角色實在奇妙！） 

1890年晚秋 — 就是巴黎德雷福士（Dreyfus）進行審訊的前四年（雷福士的事件，激使西奧多·赫茨爾（Theodor Herzl）推動了錫安主義），歷史上記錄了一重要事件，為以色列建國並猶太人返回自己的地土揭開序幕。於1890年11月24至25日，在芝加哥第一衛理公會主教座堂（First Methodist Episcopal Church in Chicago）舉行了一次關於「以色列的過去、現在和將來」的研討會，期間伯士東先生提出︰「就其信仰而言，無論猶太人，或是外邦人都沒被要求以暴力待人。相反，我切望所有人都能謹記那律法頒佈者的謙和，並那山上寶訓作者的溫柔。」

參加研討會的人士包括猶太和基督教社區的一些最著名的領導人。伯士東先生擔任是次會議主席，會議通過了對「生活在俄羅斯被壓迫的猶太人」的同情決議，並將這些決議的副本轉發給沙皇和其他世界領導人。伯士東先生堅信，即使非常傑出的人士通過的決議，也不足以幫助被壓迫的猶太人。他堅決主張世界各國領導人准許猶太人返回巴勒斯坦地。

1891年的伯士東請願書（The Blackstone Petition of 1891）就是該次會議的成果，有431位美國傑出的基督教和猶太領袖簽署的請願書 。這些具影響力人士寫信給本傑明·哈里森總統（President Benjamin Harrison），敦請他提供協助，並與歐洲各國政府「確保早日舉行一次國際會議，考慮以色列人的境況、准許他們返回古時的家園巴勒斯坦地，提倡其他公平及恰當的方法，以減輕他們的痛苦。」

伯士東先生特意安排將紀念冊送去世界主要國家，該請願書很快便被人稱為「伯士東紀念冊」。這份文件得到了美國的編輯，政治家，牧師和顯赫的公民簽名支持。當伯士東先生旅行時，神使他所尋找為紀念冊簽名的人恩待他。儘管沒有取得即時的成功，但這次事件對美國的影響明顯，使美國對該建議所持的態度變得更為友善。

由會議產生的紀念冊，使當代猶太人對巴勒斯坦地，生發有趣的想法。在一篇名為「猶太復國主義者威廉·伯士東，William E. Blackstone，Zionist」的文章（新巴勒斯坦，1941年3月7日）裏，記錄了猶太人就伯士東先生呼籲猶太人返回自己的土地所作的回應︰

「神職人員對拉比的態度感到驚訝……猶太講者竟然否定返回巴勒斯坦地的期望。」

其後發生的事件證實，猶太領袖根本不想返回巴勒斯坦地。他們認為，這樣的回歸只會使巴勒斯坦地成為世界巨大的猶太人貧民區。畢竟，各國猶太人滿足於其散居地。他們已接受當地人的文化和習俗，並視其居住城市為「他們的耶路撒冷」。坦白說，整個猶太社區對返回遠古土地，態度非常冷漠。這是拉比·埃米爾·赫希（Rabbi Emil G. Hirsch）的表述：

「我們現代的猶太人不願返回巴勒斯坦地……我們生活的國家就是我們的巴勒斯坦地……我們不會回去……再次建立屬於我們的國家」

顯然，過去四十年的歷史證明拉比·赫希（Rabbi Hirsch）的看法是錯誤的。猶太人已返回自己的土地，今天，有超過三百萬猶太人在以色列地生活。

在解放國家生活的猶太人，雖不熱衷返回巴勒斯坦地；但仍關心在其他地方受迫害的猶太人。在19世紀末的二十年，俄羅斯因公開和嚴重迫害猶太人而聞名於世。猶太人被迫離開家園，只能在猶太人的指定居區範圍（以俄羅斯的Pale of Settlement最為人熟悉）內移動，貧困的猶太人遂成為沙皇隨手可宰殺的代罪羔羊。20世紀開始時，大部份在俄羅斯的猶太人，都過著十分悲慘的生活。

伯士東先生和其他信徒，本着基督徒的良知，為猶太人的遭遇，背負重擔。他加倍努力地催促政府，消除對猶太人的可怕逼害。聖經記載神應許猶太人必返回自己的土地，這點堅定了他行動的心志。因此，隨着日子流逝，他成為非常熱心的猶太復國主義者。

為表彰伯士東先生所付出的努力，紐約著名商人和慈善家內森·斯特勞斯（Nathan Straus）代表巴勒斯坦（內塔尼亞市Netanya就是以他命名），於1916年5月8日寫信給伯士東先生，信中寫道：

「布蘭代斯先生（Louis D. Brandeis，第一任猶太美國最高法院大法官）對你按照猶太復國主義路線所做的工作非常着迷。你若聽聞他肯定你藉文件所作的貢獻，你必會非常高興。事實上，他同意我的觀點，你就是猶太復國主義之父，因為你的工作早於西奧多·赫茨爾（Theodor Herzl）。」

費城舉行的泛猶太人大會（The Pan-Jewish Congress）授予他同樣的榮譽。這是出自猶太名人對「神的差使小子」的讚美！

在此，我們可見伯士東先生被神大大使用，喚醒國家的良知，以至全世界，採取行動去幫助受迫害的猶太人。他也推動信徒，更新學習聖經中預言性的教訓。按伯士東先生體會，他們願意付出，是因一個偉大預言性的計劃正在進行中，就是救主為祂的教會再臨。

相對而言，很少宗教著作能像《耶穌必再回來》這書般廣泛流傳；其影響之深可從基督教教會內，極具影響力的知名人士的見證而得知。洛杉磯聖經學院（Bible Institute of Los Angeles）前院長及慕迪聖經學院（Moody Bible Institute）院長叨雷先生（R.A. Torrey）對《耶穌必快回來，W.E.B.》的記錄︰

「 伯士東先生所撰寫的《耶穌必快回來》是第一本把基督的再來成為生活事實的書。透過研究丹麥神學家馬滕森（Martenson）的著作所得的結論，我已經相信我們的主會在千禧年之前再來。但這只是一個神學概念而已，直至我閱畢《耶穌必快回來》一書，我才初次堅信主再來這個教義，不單看清了這教義，還認識到它是何等寶貴。它是影響我生活和教學的重要書籍之一。我總是向那些開始研究這個主題的人推薦這本書。」

長老會牧師，威爾伯·查普曼（J. Wilbur Chapman）寫道︰「幾年前，我閱讀一本小書《耶穌必快回來，W.E.B. 撰寫》。在此之前，我沒有明確的方法學習聖經，而且我承認，我對閱讀聖經和領人歸主只有少許熱心。但是，這本書徹底改變了我的思想，助我瞭解基督，以及讓我重新明白為基督工作的意義。」

約翰·威特默（John Witmer）在伯士東先生去世25年後，1960年5月為《慕迪月刊》撰文，他談及《耶穌必快回來》對一位牧師的影響。他寫道：

教會主日聚會取消了，因為克薩斯州的風暴席捲了整個社區。弗格森（D. K. Ferguson）安頓坐下來，開始閱讀一本小書。這本書在其圖書館的書架上擺放多年，但他卻從未翻開閱讀。這本書就是伯士東先生撰寫的《耶穌必快回來》。

他整天埋首閱讀這本書，直至深夜。他研讀有關我們的主再來所啓示的真理。結果，弗格森先生整個人改變了。他的屬靈生活改變了；他的信仰更新了；他的事工也發生了變化。聖經對他來說是一本新書……

那本小書《耶穌必快回來》也曾改變許多人的生命，使人認識聖經的預言及主再來的真理。

查爾斯·特魯伯（Charles G. Trumbull）就在一位朋友的建議下，透過閱讀這本書，認識有關主再來的題目。他朋友承諾他必會發現它是「聖經的鑰匙」 。這次研讀促使特魯伯先生成為前千禧年派人士。當畢業典禮完畢，神學院畢業生踏出米勒禮拜堂的大門時，所給予畢業生各人書籍就是《耶穌必快回來》。這曾經一度成為普林斯頓神學院（Princeton Theological Seminary）的慣例。

伯士東先生對宣教事工的興趣是多方面的。他明白有關基督在千禧年前再來的預言對傳福音的影響。這些預言誓必大大增加整個世界傳福音的動力。他用自己的力量和金錢製作了宣教地圖，了解世界各地宣教工場的情況。他很快成為公認的普世宣教專家。邀請他負責宣教大會演講的請柬猶如江河氾濫，滔滔不絕。他有很多機會到各處負責詩歌分享、見証聚會和講道聚會。因此，他開始在全國各地舉行巡迴佈道聚會，敦促其他人在基督即將回來之前，趕快尋找失喪者，向他們傳福音。A. B.宣信（A. B. Simpson）出席了伯士東先生在緬因州老果園海灘（Old Orchard Beach，Maine）舉行的宣教演講。在那裡，他受到激勵，組織了基督教同盟（現在的基督教宣道會），推動大量的外國宣教事工。

這個人被神感動，因認識基督快要再來，願意付出自己的時間，才能、力量及金錢。他一直是宣教團的重要貢獻者。此外，他還為宣教團籌集資金，但他從不大聲疾呼地勸喻人奉獻金錢。然而，他所付出的錢總是比別人要求的更多。據記載，在事工初期，他的岳母阿達萊恩·史密斯夫人（Mrs. Adalaine Smith）任命他為管理人，管理丈夫的125,000美元財產。在接續下來的十四年，伯士東先生從該基金中撥出了超過135,000美元給遍布全球的基督教機構。《星期日學校時報》公佈了獲得資助者的名單，卻沒有任何提示與伯士東先生有關連。畢竟，他只是「神的差使小子」。

伯士東先生曾經說過︰「哦，如果用13.5萬美元可以做很多事情，那就想想神能用一百萬美元做些什麼！」他開始向神祈求，感動人給他一百萬美元。在加州聯合石油公司的米爾頓·斯圖爾特（Milton Stewart）贊助下，他花了五年時間在中國派發書籍。然後，彌爾頓·斯圖爾特基金會（Milton Stewart Fund）要求他作200萬美元的受託人。（米爾頓和他的兄弟萊曼·斯圖爾特（Milton，Lyman Stewart）可能是基督教界最廣為人知的捐贈者，他們資助基督教原教旨主義(基要派) 出版書籍）。在一段時間內，他能夠捐獻600萬美元給予主的事工。神曾經把小事交託給他，現在同樣也把大事交託給他。他曾多於三次，捐獻五萬美元給予神的聖工。

就所有委託他管理的基金支出及等候教會被提的事宜，他寫信給最高法院猶太法官路易斯·布蘭代斯（Louis D. Brandeis）。他要求以獨特的方式處理這些資金，包括信託基金和他自己的財產。他希望這筆資金能用在猶太信徒身上，因教會被提之後，留在地上的猶太人便要負責向普世傳福音。伯士東先生的好友，布蘭代斯先生，得着明確指示，安排地方存放資金。他規定如何在大災難期間，將這筆資金繼續用於福音事工上。布蘭代斯大法官接受了這個責任，並將伯士東先生給他的記錄和要求存放在自己的個人保險箱。

終生事奉，完全服從救主，以及謹慎使用所委託的資金，正是此人一生的標誌。他一直瞭解神所賦予他的責任和資源，他渴望事奉神，並期盼所作的工可以存留到永恆。於1935年11月7日，「神的差使小子」返回天家，結束了在地上寄居的客旅生涯。他的謙卑，傳福音的熱心和具見地的著作不僅繼續榮耀神，而且使教會受益。事實上，美國彌賽亞宣教團契（American Messianic fellowship）一直所作，並延續至今天的事工，就是其創始人和以色列的朋友 — 威廉·伯士東（W E. Blackstone）遺產的一部份。

..

In what is often the humdrum of daily life there is sometimes an exciting leap in the progress of world events. Yet the swift pace of history’s forward tread tends to diminish in our eyes even the most significant of events.

For example, we who live in the last score of years of this century too easily overlook the meteoric rise of Israel, now on the verge of its fortieth year of statehood. A generation has come into the world without fully appreciating the miracle of the event that transpired on May 14·, 1948 when the people of Israel obtained distinctive status in the world. Once again after almost two millennia they had a land and a government of their own! Those who on that day were children, or have been born since, cannot appreciate the birth pains and travail that brought about that event. The history leading to that day, along with some of the players, should be brought to the attention of a new generation. Thus, they too may have occasion to marvel in God’s sovereign working in the affairs of me. 1987 marks the centennial anniversary of an organization that is in the forefront of reminding God’s people of His eternal promises to His ancient people, Israel. The early decades of the nineteenth century were not noted for an interest in future events. Great attention was being given to the growth of a bright star on the international scene, the United States. The Industrial Revolution with its far-reaching effects was in its early stages in America. What would become huge cosmopolitan areas, diverse in ethnic background, were beginning to rise across this mighty land.

At the same time God was bringing to the fore men of spiritual vibrancy, evangelistic fervor and deep biblical insight. Men like D. L. Moody, Ira Sankey, James Hall Brooke and William Eugene Blackstone were raised up of God to teach a generation of believers the Word. They imparted a spiritual vision of how God, in the midst of the frenetic growth in America, would draw multitudes to Himself. It is on one of these men that we focus our attention.

As is often the case, God did not select in W. E. Blackstone a man of high birth or noble parentage, but obscure origins. His outstanding achievements are known, but the man himself remains in the shadows. In fact, the principal source for recorded details concerning his life is found only in the archives of the American Messianic Fellowship. (This mission agency stands as one of the remaining monuments to this man’s ministry. His dedicated contributions to it from the very formative stage earned him the title “founder.”) His quarterly letters written to the Chicago Hebrew Mission (as the work was then known) over the many years of his ministry provide the source of our insight into his ministry. This correspondence unveils ‘ a heart of love and service to believers as well as to the Jewish people.

William Eugene Blackstone would be the first to disclaim credit for any of his achievements. He often referred to himself as “God’s little errand boy.” This was without cynicism or sarcasm, but was the genuine, wholehearted response of a man who accorded to God the glory for anything accomplished in or through his life. Born October 6, 1841 in Adams, New York, his parents were relatively unknown but earnest believers attending the Methodist church in Adams. (Interestingly, this is the same town that was the natural and spiritual birthplace of Charles E. Finney, the evangelist, another of the men God used to leave an indelible mark upon this land.)

Blackstone accepted the Lord Jesus Christ at the age of eleven during evangelistic meetings at the Methodist church his parents attended. While he did attend an “academy,” he never was privileged to attend college or seminary. Yet he enjoyed reading and multi-faceted study throughout his life. From the smallest particle to the exhaustless universe, his mind constantly searched for truth.

He frequently utilized available libraries in his travels. We learn of this through his letters to readers of The Jewish Era, periodical of the Chicago Hebrew Mission. In one dated 1900 he mentions, “There are few places on earth where any line of study or original investigation can be more practically and helpfully pursued than right here in Washington, D.C.” He went on to mention that he was putting many of his spare hours into research concerning protozoa, cryptogramic botany, bacteriology, etc. Moreover, he found such study “enchantingly interesting.”

On another occasion, while at Cayuga Lake in New York, he wrote, “I spent much time making a large map of the heavens to illustrate the subject of ‘The Gospel in the Stars.’ ” While not a man of letters, he had an exhaustless curiosity that drove him to search out knowledge and discern truth in order that it might be brought to bear upon his ministry. His greatest study, however, was spent in the pages of the eternal Word of God.

A great cataclysm swept America in the years 1861-65. The Civil War that would tear this nation asunder and split families began in the spring of young William’s nineteenth year. He sought to enlist for military service but was not accepted due to “frailness of body’ Thus, he voluntarily joined the United States Christian Commission (which functioned during the Civil War in a fashion similar to our modern Red Cross). He was stationed much of the time at General U.S. Grant’s headquarters. In fact, he carefully garnered and preserved the signatures of great men of that era such as General Grant and President Abraham Lincoln.

On June 5, 1866, with the war over and the rehabilitation of our land underway, Blackstone married Sarah Lee Smith. The couple settled in Oak Park, Illinois in 1870. There he engaged in the “business of building and property investments” – and was very successful. Three children were born to them: Andrew (who followed his father in the business world); Harry (who became a missionary to China); and Flora (who was an inveterate companion of her father until her death while a student at Oberlin College in 1892).

A contemporary and colaborer in his years of ministry with the Chicago Hebrew Mission was Mrs. T. C. Rounds. She first met Mr. Blackstone at a noon meeting in Chicago over which D. L. Moody presided. She gave this description of the encounter: “A tall, fine intellectual man with sideburns rose with Bible in hand and gave a short, most interesting talk on the Jews, a people chosen by God to manifest His power and His love to. . .a world steeped in deepest idolatry.”

At the height of his business success there was the temptation to push on and become even more prominent in business. After all, the metropolitan Chicago area was booming. Also, among his close associates were men like Marvin Hewitt, of the Chicago and Northwestern Railroad; and his cousin, Mr. T. B. Blackstone, president of the Chicago and Alton Railroad. However, according to Blackstone’s testimony, God spoke to his heart. Getting out of bed in his Oak Park home in the middle of the night, he went to his knees and for hours wrestled with God in prayer. At last, rising to his feet, he made a promise to God that he would undertake no more business obligations until he had attempted to preach the gospel for at least two years.

It was soon afterward that God took him at his word. He was called to assist in an evangelistic meeting in Aurora, Illinois. Blackstone, upon arrival at the meeting, was dismayed to find himself scheduled as the principal speaker that Sunday evening. In the congregation were trained theologians and church leaders. Humbly he asked that he have the privilege of yielding the pulpit to some of the better-trained members of the congregation. The request was rejected, so he asked for time to pray. While in prayer he was assured by God that this trembling servant would be His minister of the Word. God, moreover, laid upon his heart the text in Mark 9:19, “Bring him unto me.”

The text gripped Blackstone’s heart. He realized that, while he himself had no ability, the responsibility of bringing men to the Savior in order that God might deal with them was his. He embraced the concept of being “God’s little errand boy:’ bringing the message of redemption to man with the results left to God. This led him to greater personal evangelistic effort and opened his heart and mind to a world of mankind in need of salvation. He stepped to the pulpit with a topic that had gripped his own heart. God used his theme to touch hearts of the hearers to whom he ministered as he spoke on the urgency of bringing men to Christ.

Having launched into a ministry of urging others to bring people to Christ, he soon gave up thoughts of ever returning to his business again. The man who had once remarked, “it would be just as easy to own a railroad as to own a farm:’ now found God’s business far more challenging and rewarding.

Early in his ministry, Blackstone’s interest in the subject of biblical prophecy was whetted during a sermon by a Presbyterian pastor. He was impressed with the number of prophecies in the Scriptures concerning the second coming of Christ. In his personal study, the prophecies of the restoration of Israel to their land soon gripped his mind and heart.

This interest was not unique with him, but was common to other men in whose company he traveled. One of his preaching itineraries brought him to a YMCA convention in Sedalia, Missouri. There he urged the well-known Presbyterian pastor, Rev. James Hall Brooke, to write a tract on the second coming of Christ. Blackstone promised to cover the cost of printing and then distribute that tract on trains as he traveled. (Distributing literature was his custom wherever he went.) In response, Pastor Brooke suggested that Blackstone write the tract himself and that he, Brooke, would then publish it.

With great trepidation and humility Blackstone undertook the responsibility, writing two short tracts on the subject of the second coming of Christ. Later, evangelist Charles M. Morton suggested he combine the two tracts into one. The result was a paper-covered booklet of ninety-six pages, bearing on its title page the simple inscription: Jesus Is Coming by W.E.B. In humility he would not allow his name to be used in conjunction with the earth-transforming event that would transpire; only his initials were used. Over one million copies have been printed since the book was first published, and it has been translated into at least forty-seven different languages.

In his preaching as well as in his writing, Blackstone proclaimed the premillennial return and pretribulation rapture of the Church. Christ, he wrote, would return to rapture His Church and after the tribulation would return to this earth to set up His kingdom. During that seven year period, the antichrist would come to power and reign. The rapture would “occur at any moment:’ and the Church would be taken “like Enoch” out of the world.

As he ministered across the land, this remarkable layman spoke with increasing fervor and at great length of the restoration of Israel to their land – this at the time when such an event seemed the remotest of possibilities. He looked upon the nation as “God’s sun-dial.” “If anyone desires to know our place in God’s chronology, our position in the march of events, look at Israel:’ he repeatedly proclaimed. Thus, Blackstone became increasingly preoccupied with the Jewish people, their land and the promised return of Israel to that land. He felt it anticipatory to the imminent rapture of the Church.

His ministry to the Church in urging men to win others to Christ did not hinder his own outreach. The year 1887 marked a very significant intensification of Blackstone’s activities in seeking to reach Jewish people for their Messiah. On November 4, 1887, he joined in forming the Chicago Committee for Hebrew Christian Work, effectively establishing the first formalized endeavor to “undertake Gospel work among the Jews of Chicago.” Two years later the work was formally incorporated as the Chicago Hebrew Mission. (In 1953, due to the enlarged outreach of the ministry, the name was changed to the American Messianic Fellowship.) The expressed purpose was to “undertake Gospel work among the Jews of Chicago.” A reading room was opened with literature placed on the tables in Hebrew, Yiddish, Polish, German and English by Mr. Bernhard Angel, the first missionary hired by the board of trustees. Blackstone had served as secretary-treasurer of the original committee. In 1889 he was elected vice-president, serving also as the first superintendent of the Chicago Hebrew Mission.

In 1888, accompanied by his daughter Flora, he visited Palestine and later stayed in London, England, in order to attend the General Missionary Conference. This foreign tour continued for almost a year. Shortly after his return to the United States, he was burdened to organize what has since been called “the first conference between Jews and Christians.” It was in this conference that much would be accomplished in moving the world governments to allow Jewish people to immigrate to Palestine. The eventual outcome of this conference, followed by the work of other men like Theodor Herzl, Leon Pinsker and William Hechler, would be the establishment of the modern State of Israel. (It is fascinating to contemplate the role of committed believers in bringing about Israel’s rebirth as a nation.)

It was late fall of 1890 – four years before the Parisian trial of Dreyfus which stimulated the Zionist work of Theodor Herzl. History records an important prelude to the setting up of the State of Israel for the return of the Jewish people to their land. The Conference on the Past, Present and Future of Israel was conducted November 24-25, 1890 at the First Methodist Episcopal Church in Chicago. Blackstone’s account of the conference stated that “neither Jew nor Gentile was asked to do violence to his convictions but all were desired to remember the meekness of the Law-giver and tenderness of the Author of the Sermon on the Mount.”

Those participating in the conference included some of the best-known leaders of both the Jewish and Christian communities. William Blackstone served as chairman of the conference. Resolutions of sympathy for the oppressed Jews living in Russia were passed, and copies of those resolutions were forwarded to the Czar as well as other world leaders. Blackstone was convinced that mere resolutions – even though passed by extremely prominent men – were insufficient. He advocated strongly that per mission be granted by world leaders for the return of Jewish people to Palestine.

The Blackstone Petition of 1891 was the product of the conference. It was a memorial signed by 4·13 outstanding Christian and Jewish leaders in the United States. These men of influence wrote to President Benjamin Harrison. They urged him to use his good offices with various European governments “to secure the holding, at an early date, of an international conference to consider the condition of Israelites and their claims to Palestine as their ancient home, and to promote in all other just and proper ways the alleviation of their suffering condition.”

The memorial was so designed as to be sent to all of the principal nations of the world. Soon to be called the “Blackstone Memorial,” the document received a most remarkable endorsement from editors, statesmen, clergymen and notable citizens of the United States. As Black stone traveled, God gave him favor in the eyes of those whose signatures he sought for his Memorial. Although it was not immediately successful, it had great influence in strengthening the kindly attitude of the United States toward such a proposition.

Growing out of the conference with its resultant memorial was an interesting insight into Jewish thinking about Palestine in that era. In an article entitled, “William E. Blackstone, Zionist” (The New Palestine, March 7, 1941) the Jewish reaction to Black stone’s plea for the return of the Jews to their land is documented:

“The clergymen were surprised at the attitude of the Rabbis…a marked feature on this occasion was the disavowal by the Jewish speakers of any hope of the return to Palestine.”

As events would later prove, Jewish leaders did not want to return to Palestine. They felt that such a return would simply make Palestine a huge ghetto for world Jewry. The Jewish people were satisfied to live in the countries to which the dispersion had brought them. There they took up the culture and customs of the people among whom they were presently living, and considering the cities in which they lived as “their Jerusalem.” Frankly, there was little or no interest on the part of the Jewish community as a whole for a return to their ancient land. This was expressed by Rabbi Emil G. Hirsch when he said,

“We modern Jews do not wish to be restored to Palestine…the country wherein we live is our Palestine…we will not go back…to form again a nationality of our own:’

Obviously, the history of the past forty years has proven Rabbi Hirsch wrong. The Jewish people have returned to their land, and today over three million of them live in Israel.

Lethargy toward a return to Palestine on the part of Jewish people living in emancipated countries did not negate their concern for persecuted Jewish people living in other lands. In the last two decades of the nineteenth century, Russia was noted for its overt and severe persecution of Jewish people. Forced to leave their homes and move within the boundaries of the Pale of Settlement in Russia, the ghettoized Jews became handy scapegoats for the Czars. The lot of the Jewish person in Russia at the turn of the century was most deplorable.

This weighed heavily upon the Christian conscience of Blackstone and others. His efforts were redoubled in seeking to move governments to take steps to alleviate this terrible persecution of the Jewish people. Undergirding his actions was the scriptural realization that the Jewish people would one day have to return to their land. God had decreed it! Thus, he became an even more ardent Zionist as days went by.

In recognition of these efforts, Nathan Straus, prominent New York businessman and philanthropist on behalf of Palestine (the city of Netanya bears his name), wrote to Mr. Blackstone in a letter dated May 8, 1916:

“Mr. Brandeis (Louis D. Brandeis, first Jewish Supreme Court Justice) is perfectly infatuated with the work that you have done along the lines of Zionism. It would have done your heart good to have heard him assert what a valuable contribution to the cause your document is. In fact he agrees with me that you are the Father of Zionism, as your work antedates Herzl.”

The Pan-Jewish Congress, meeting in Philadelphia, accorded him the same honor. What an accolade for “God’s little errand boy” from such Jewish notables!

Thus was W E. Blackstone used of God to stir the conscience of a nation and then a world toward action in behalf of the persecuted Jewish people. He also moved believers to a renewed study of the prophetic teachings of the Word. For Blackstone, all of this effort was the outworking of one grand prophetic scheme that was highlighted by the imminent return of the Savior for His Church.

Comparatively few religious writings have had the widespread distribution that the book Jesus Is Coming has enjoyed. Its impact is seen in the testimony of well-known men who have enjoyed great influence in the Christian church. R. A. Torrey, former dean of the Bible Institute of Los Angeles and President of Moody Bible Institute, recorded:Jesus is Coming, W.E.B.

“The book, Jesus Is Coming by W.E.B., was the first book that made the coming of Christ a living reality. I had already become convinced that our Lord’s coming would be before the millennium, having reached that conclusion, having studied the works of the Danish theologian, Martenson, but it was merely a theological conception until I read the book Jesus Is Coming. It was this that first brought me to definite convictions and made the doctrine not only clear, but very precious. It is one of the books that has had a decidedly formulative influence on my life and teaching. I always recommend it to those who are beginning the study of the subject.”

J. Wilbur Chapman, noted Presbyterian minister, wrote: “A number of years ago I had placed in my hands the little book, Jesus Is Coming by W.E.B. Prior to that time I had no defined method of Bible study, and I confess it would seem that I had very little passion for Bible reading and the winning of souls. This book completely revolutionized my thinking, gave me a conception of Christ and a new understanding of what it meant to work for Him.”

John Witmer, writing for Moody Monthly in May, 1960, twenty-five years after Mr. Blackstone’s death, spoke of the influence of Jesus Is Coming on one pastor. He wrote:

Church services were cancelled. A storm such as develops only in Texas engulfed the community. In his study, D. K. Ferguson settled down with a small book which had lain, unread, for years on his library shelf. It was W. E. Blackstone’s Jesus Is Coming.

All that day and far into the night he read the book and studied the truths it had unfolded about our Lord’s return. As a result, Ferguson was a different man. His spiritual life was changed; his doctrine was changed; his ministry was changed. The Bible was a new book for him…

That small book, Jesus Is Coming, also worked in the lives of many others to enlighten them to the truth of the prophetic Word and the return of the Lord. Charles G. Trumbull read the book at the suggestion of a friend who encouraged him to study the subject of the Lord’s Second Coming. He promised that he would find it the ‘key to the Bible.’ Through this study, Trumbull became a premillennialist. At one time, it was the practice to give each graduate of Princeton Theological Seminary a copy of Jesus Is Coming as he stepped out of the door of Miller Chapel after the commencement exercise.

The missionary interest of W.E. Blackstone was multi-faceted. He understood that the prophetic teaching of the premillennial return of Christ gives great impetus toward the speedy evangelization of the entire world. He created missionary maps at his own effort and expense which showed the condition of every missionary field in the world. He soon became a recognized expert on worldwide missions. Invitations to speak at missionary conferences flooded in. Doors were opened for song and testimony as well as for the ministry of the Word. Thus, he began an itinerant ministry across the land urging others in the light of the imminent return of Christ to speedily seek to evangelize the lost. A. B. Simpson attended such a missionary address delivered at Old Orchard Beach in Maine by Mr. Blackstone. There he was inspired to organize the Christian Alliance (now the Christian and Missionary Alliance) with its tremendous program of foreign missions.

This man touched by God, motivated by the realization of the imminent return of Christ, gave his time, talent and strength, but his finances as well. Ever a heavy contributor to missions, he also sought funds for missions through appeals. He never harangued for money and always gave more heavily than he asked from others. Early in his ministry it is written that his mother-in-law, Mrs. Adalaine Smith, appointed him manager of her husband’s estate of $125,000. In the next fourteen years Blackstone had given from that fund more than $135,000 to Christian institutions scattered throughout the world. The Sunday School Times published the list of those who received funds without any hint of Blackstone’s connection. After all, he was just “God’s little errand boy.”

Blackstone once said, “Oh, if so much can be done with $135,000, think what God could do with a million dollars!” He began to ask God for someone to give him a million dollars. He spent five years distributing literature in China sponsored by Milton Stewart of the Union Oil Company of California. He was then asked to be the trustee of the Milton Stewart Fund of two million dollars. (Milton and his brother Lyman Stewart are perhaps best known in Christian circles as the financiers for publication of The Fundamentals.) Over a period of time he was able to give upwards of six million dollars to the Lord’s work. God had trusted him in small things and now trusted him in large things as well. Three times over he gave his personal fortune of $50,000 to the Lord’s work.

In his concern for the expenditure of all funds entrusted to him and looking toward the Rapture, he wrote to Louis D. Brandeis, Jewish Justice of the Supreme Court. He requested that these funds, including the trust and his own estate, be handled in a unique manner. He wanted them to be used for Jewish believers who, following the Rapture of the Church, would be sealed for a ministry of evangelism on a worldwide scope. Explicit directions were given Mr. Brandeis, a personal acquaintance, on where the funds were located. He stipulated how they could be made available for use in the continued work of evangelization during the Tribulation. Justice Brandeis accepted the responsibility and kept in his own personal strong box the records and requests given him by Mr. Blackstone.

Life-long service, unstinting obedience to the Savior, and the careful use of entrusted funds were the hallmarks of this man’s life. Always aware of God-given responsibilities and resources, he wanted to serve God in a way that counted for eternity. His homegoing on November 7, 1935 ended the earthly sojourn of “God’s little errand boy.” His humility, evangelistic fervor and perceptive writings not only continue to glorify God but also to benefit the Church. Indeed, the ministry of the American Messianic fellowship continues today as part of the legacy of its founder and friend of Israel, William E. Blackstone.

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