The Watchtower, July 1, 1913

Download: PDF — The Watchtower, July 1, 1913

VOL. XXXIV JULY 1 No. 13

A. D. 1913--A. M. 6041

CONTENTS

The Greatest Thing in the Universe--Part 1........195

Purpose Served by the Gifts...................195

Love--Varying in Kind.........................196

Evil Surmising Not Of Love....................197

Our Proper Attitude Toward Enemies............198

"These Things Were Types".........................198

The "Vow" Represented in the Tassels..........199

"He Cometh With Clouds"...........................200

Living After The Flesh............................201

Means of Spiritual Growth.....................201

Causes of Failure.............................202

Pertle Springs and Hot Springs....................202

Fighting Against God..............................203

Slavery's Cost to Egyptians...................203

Waters Turned Into Blood......................204

Israel Spared, Or Passed Over.....................205

The Passover's Real Meaning...................205

First-Borns Blood-Protected...................206

An Interesting Letter.............................206

Berean Questions in Scripture Studies.............207

PUBLISHED BY

WATCH TOWER BIBLE AND TRACT SOCIETY

CHARLES T. RUSSELL, PRESIDENT

"BROOKLYN TABERNACLE," 13-17 HICKS ST.,

BROOKLYN, N.Y., U.S.A.

Foreign Agencies:--British Branch: LONDON TABERNACLE, Lancaster Gate, London, W. German Branch: Unterdorner Str., 76, Barmen. Australasian Branch: Flinders Building, Flinders St., Melbourne. Please address the SOCIETY in every case.

---------- ANNUAL SUBSCRIPTION PRICE, $1.00 (4s.) IN ADVANCE. SEND MONEY BY EXPRESS, BANK DRAFT, POSTAL ORDER, OR REGISTERED. FROM FOREIGN COUNTRIES BY FOREIGN MONEY ORDERS, ONLY.

Terms to the Lord's Poor as Follows:--All Bible Students who, by reason of old age, or other infirmity or adversity, are unable to pay for this Journal, will be supplied Free if they send a Postal Card each May stating their case and requesting its continuance. We are not only willing, but anxious, that all such be on our list continually and in touch with the STUDIES, etc.

========== ALSO FRENCH, GERMAN, SWEDISH AND DANISH EDITIONS. SAMPLE COPIES FREE.

========== ENTERED AS SECOND-CLASS MAIL MATTER AT BROOKLYN, N.Y., POSTOFFICE. ENTERED AS SECOND-CLASS MATTER AT THE POSTOFFICE DEPT., OTTAWA, CANADA.

RESISTING THE EVIL ONE

The great Adversary seems to be especially active now. About one-fourth of all the preachers in many cities have pledged themselves to an opposition to the Gospel Message which we are sending forth. Unable to do this logically and Biblically, they grasp at opportunities to slander and falsify. They are co-operating with the Brooklyn Eagle and scattering a slanderous copy of the same which seriously perverts and misrepresents the Truth. These are being sold and sometimes given away free for the purpose of arousing prejudice.

A recent number of the BIBLE STUDENTS MONTHLY has been especially prepared as a brief answer and offset to these attacks being made by those whom Satan has deluded into His service.

We are prepared to supply free in any quantity a sufficient number of these little papers to serve any city or town which has been served by the Eagle. We invite the assistance and co-operation in this service of all who love the Lord and the Truth. Orders may be sent in at once. But we advise against the using of this special issue in other places where the ministers have not entered into such a combine and are not thus actively serving the Adversary. It is, and should always be, the policy of God's people, so far as possible, to live peaceably. We do not wish to make an attack upon anybody, but merely to repel attacks and to set the people free for their benefit.

A CURE FOR SURFACE CANCER

Cancer troubles are becoming more numerous. We know of no remedy for internal cancers except surgery. Even then a cure is doubtful. We have recently learned of a very effective and simple remedy for cancers which show themselves on the surface of the body. We are informed that a physician, after testing this remedy, paid $1,000 for the information, and that he has established a Cancer Hospital which is doing good work. The recipe has come to us free and we are willing to communicate the formula, but to those only who are troubled with surface cancers and who will write to us directly, stating particulars. No fee will be charged, but in order to protect the sufferers, we require a promise that they will not sell the formula to others, nor receive pay for the use of it, nor communicate the formula to anybody. Any one known to be a sufferer can be informed of the terms on which the prescription is obtainable through us.

1913--GENERAL CONVENTIONS--1913

MADISON, WISCONSIN, JUNE 29--JULY 6

The third General Convention of the year will be very favorably located for the friends in the Central, Western and Northwestern States. All sessions will be held in the large convention auditorium at the Monona Park Grounds. This park is beautifully located on the outskirts of the city, and is reached by the electric street car lines of Madison which run within five blocks of the Auditorium. The grounds and auditorium being on the lake front, some may find it more convenient to take the boats which run between Madison and the Assembly Grounds. The street carfare is 5c., and the boats have met this rate and will charge the same--5c. in each direction during the time of our convention.

There are no lodging accommodations at the grounds, hence all the friends will be located at most convenient places in the city of Madison. Such accommodations will, if desired, include breakfast and an evening dinner. Luncheon will be provided at the convention grounds for 10c. and 15c., as there will not be much opportunity for returning to the city between morning and afternoon sessions.

Railway rates: As a low rate of 2c. per mile is always available in this section, no further special reduction has been made for this convention. However, all expecting to attend should immediately inquire of their local ticket agent. From many points low summer tourist rate tickets are on sale to Madison. From the extreme West summer tourist rates to Chicago permitting stop-over at Madison may be found cheaper. In some instances, a party rate for ten or more on one ticket traveling together may be better. If ticket agent cannot inform you, request him to telegraph his General Passenger Agent for lowest round trip rate.

Accommodations: Address your request for accommodations (stating what days you expect to be at the convention, how many are to constitute your party, and color and sex) to Laymens Home Missionary Movement, Madison, Wis.

SPRINGFIELD, MASSACHUSETTS, JULY 13-20

This convention will be held in one of the most magnificent, large auditoriums in the world. It is located in the center of the beautiful

AT THIS POINT THERE IS A PHOTO OF--

SPRINGFIELD'S NEW CONVENTION AUDITORIUM

city of Springfield, but is a cool, large, spacious building promising to be a most comfortable place for this mid-summer General Convention.

(Continued on page 207.)

Railway rates: The New England Passenger Association have granted a special rate of fare and three-fifths for the round trip on the Certificate Plan. All attending from New England points should, when purchasing tickets, mention that they are going to the International Bible Students Association Convention, and when purchasing full fare one way ticket, be sure to secure a Certificate-Receipt. This Certificate-Receipt, signed by Convention Secretary, at Springfield, will entitle the owner to purchase a return ticket at three-fifths (3/5) fare. However, inquire of your local ticket agent at once, as there may be other special excursion rates, or a lower rate might be secured by a party of ten or more traveling together on one ticket. We understand a special train for Bible Students has already been arranged for from Boston, with a special low rate. From all other points in the United States, summer tourist rates to Springfield, Mass., or to Boston, Mass., will probably be found very reasonable.

Accommodations: Our representatives will secure best possible accommodations at moderate rates as previously mentioned. So that all may be comfortably located, however, it will be necessary, if you expect to attend, to immediately advise how many will constitute your party, stating color and sex and what days each will expect to attend. Address all requests and information to Laymens Home Missionary Movement, Springfield, Mass.

ASHEVILLE, NORTH CAROLINA, JULY 20-27

This General Convention will be most favorably located for the friends over the entire South, as well as many from the Middle and Western States and elsewhere. Being located in the mountains at a high altitude (2,250 ft.) the temperature is quite moderate. The Convention Auditorium, we are informed, is quite a large and comfortable one.

Railway rates: The Southeastern Passenger Association have granted very favorable rates from all points in the Southeast, and we advise the friends everywhere, who expect to attend this convention, to get particulars from their local ticket agent, asking for special rate to the International Bible Students Association Convention, at Asheville, N.C. Special summer tourist rate tickets are also on sale to Asheville.

Accommodations: If you expect to attend this convention, advise us promptly for what days, how many are to constitute your party, and color and sex. Address all requests and information to Laymens Home Missionary Movement, Asheville, North Carolina.

TORONTO, ONTARIO, JULY 20-27

For the Canadian friends this General Convention will be most favorably located, although no doubt there will also be a goodly number in attendance from the United States.

All sessions are to be held in the Horticultural Hall at the Canadian National Exhibition Park, West Toronto. The Park is easily accessible by Grand Trunk Railway and by King Street and other trolley car lines.

Railway rates: Railways have made the same concessions as last year. There are always special rates to Niagara Falls, which is about two hours' sail by steamer to Toronto at a moderate price. If no rate as low as 1-1/2c. per mile each way is available, purchase a one-way ticket to Toronto, and have your agent fill out a Certificate-Receipt and bring it with you. This will entitle you to a return ticket for 25c. This Certificate-Receipt, signed by Convention Secretary, will entitle the owner to a return ticket at 25c. to many Canadian points, and to American points in the Eastern States at three-fifths (3/5) the regular rate for return passage. Be sure to secure a Certificate-Receipt, account I.B.S.A. Convention, when purchasing one-way railroad tickets through to Toronto. There may be other cheaper excursion rates for the round trip to Niagara Falls or to Toronto. Ask your local ticket agent at least a week in advance.

Accommodations: If you expect to attend this convention, advise us promptly for what days, how many are to constitute your party, and color and sex. Address all requests and information to Laymens Home Missionary Movement, Toronto, Ont.

THE GREATEST THING IN THE UNIVERSE

PART I.

"Covet earnestly the best gifts: and yet I show unto you a more excellent way."--`1 Cor. 12:31`.

THE Apostle James has declared that every good and every perfect gift cometh down from the Father of lights, with whom is no variableness or shadow of turning. Hence every gift from God would be a blessing. Even those upon whom God will execute the sentence of the Second Death may be said to receive something that is not really an injury to their best interests.

In thinking over these different gifts of God, the Apostle Paul enumerates some of those that were given to the Church in the beginning of this Gospel Age. We read in the Psalms: "Thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell amongst them." (`Psalm 68:18`.) Some of those gifts were given to the men who became followers of the Lord Jesus. After Jesus had ascended, all His followers were to particularly wait until He would send them, from the Father, the power and blessing of the Holy Spirit, which was to come to each sincere believer, and which was to be accompanied by gifts--by some outward gift and manifestation, useful and to be used.

In our context the Apostle enumerates some of these gifts--apostles, prophets, evangelists, teachers, pastors; others received gifts of tongues, healings, power to perform miracles, power to cast out Satan, power to interpret tongues, power to discern spirits. Some received one of these and some another; some received several. St. Paul had various gifts, and declared that he spoke more tongues than they all. (`I Cor. 14:18`.) It would appear that the early Church thought very highly of the gift of tongues. They became very anxious to have God give them this particular gift.

But the Apostle tells them that God had still more valuable blessings than this of speaking with tongues, which they so earnestly desired. They were to distinguish between the different gifts, and they were to desire, were to prefer, the best--to exercise discrimination of mind as to which would be the best gift. He declares that he would rather speak five words in a known tongue than to speak ten thousand in an unknown tongue, and not be able to interpret. He told them that they should pray for interpretation --that they should not only desire to speak in unknown tongues, but also desire to give the interpretation, or the proper meaning in order to be understood. In his letter to the Church at Corinth, `chapters 12 and 14`, he expressed the thought that these different tongues and gifts were all intended to minister to the Church for their benefit as a whole.

PURPOSE SERVED BY THE GIFTS

The gift of tongues was given at that time to supply their lack otherwise. The early Church had no Bible. Being put out of the synagogues, they had no access to the Old Testament, and the New Testament was not yet written. Therefore God's people without these gifts would have had very little to help them--to teach them. None were qualified to teach the brethren. Only the power of God could give them this ability to teach. Therefore the Apostle Paul urged them not to forsake the assembling of themselves together. As they saw the great Day of Christ drawing on, they should have great desire to come together and to discuss these things of God's Plan.

And when they were assembled, it was of great advantage to them that some one should rise to speak. And they might desire, or pray, as the case might be, that God would send them some interpretation. In this way the Church was drawn together and held together. They did not know what Message would come in this way from the Lord.

We are not to suppose that God would thus give any very deep doctrinal matters. But it does appear that in this way He gave His people some milk of the Word, until the New Testament should be arranged--written and collected in an available form. The Apostle Paul led off with these gifts to the Church. The gifts of tongues, nevertheless, were surpassed by higher gifts, some higher arrangements for them. St. Paul would rather that they should be orators, public speakers, or have an interpretation of an unknown tongue. This would mean more of personal contact with the Lord. Therefore they should desire such a gift in preference to one of less importance.

Then the Apostle proceeds: "Yet show I unto you a more excellent way!" something still better than those special gifts which he had been discussing--better than speaking with tongues, better than working miracles, better than interpreting. He goes on to show that these things would pass away, and be no longer necessary to the Church, but he was going to tell them of things that would never pass away. Therefore they should discern and seek especially the best gift. They should not only discriminate amongst these gifts and choose the best, but they should be looking beyond these to a developed condition of heart which would be specially pleasing to the Lord, and

would bring them into closer relationship with Him.

He proceeds to explain that this is Love. They might have the gift of prophesying, of working miracles, of healing the sick, of speaking with tongues, of interpretation, and yet come short of ever attaining the highest blessing of the Lord, unless they should incorporate into their lives this better thing--LOVE. No matter how well able they might be to speak with tongues or to interpret or to work miracles, etc., this Love was a far more important thing for them to have. Then he enumerates the various qualities of Love--meekness, patience, brotherly kindness, etc. The sum of them all is Love. It is love for the brethren, love for friends, love for neighbors, love for our enemies, which would do them good, and not at all wish to see them suffer injury. This, then, is the more excellent thing.

Though the elements of Love are developed qualities and may, therefore, properly be called fruits, they may be called gifts also. From the apple-tree we get gifts of apples; from the peach-tree we get gifts of peaches; from the pear-tree, gifts of pears, etc. Since we have to do with the development of these qualities of the Spirit, they are styled fruits of the Spirit. And they are far more excellent and far more to be desired than the merely mechanical gifts, which at the first came to all of God's people, because of their special need, but many of which passed away shortly after the Apostles died.

LOVE--VARYING IN KIND

The question naturally and properly arises, What is Love? The Bible answers, "God is Love." As it is impossible to fully describe God in all His greatness, so it seems impossible to fully describe all that would be comprehended in the word Love. Love is the most powerful thing in the world; therefore Love most nearly represents God, because He is the Supreme, Almighty One. We might say that God is not this, not that, not the other. And so with Love--we might describe it by saying what it is not. Nothing can be right that is out of harmony with Love, as nothing can be right that is out of harmony with God. The Apostle says, in describing Love, that it does not think evil, does not vaunt itself, has not the disposition to be puffed up, is not easily provoked, does not take pleasure in iniquity, etc.

We may, of course, remember that our word love is made to cover a variety of sentiments; for instance, the love of a hen for her chickens, her care over them; the love of a father and mother for their children, and their care over them. Love, then, includes this interest in all that are under one's care. God has this quality of sympathy which leads Him to look out for the whole universe --all sentient creatures, all that have life. He is bound by Love to look out for all these.

In human love--natural love--we find sympathy a very strong quality. Then we have a higher than mere sympathetic love--we have esteem, appreciation of some admirable quality. We say that we love certain traits in the character of some one. Again we have something more than mere sympathy and esteem; we have affectionate love. That is a very real and deep interest in every affair of the one we love--a deep, sympathetic love which would stop at nothing--even though it is an earthly love. The only thing that could be superior to it would be our love for the Almighty, which should dominate us as superior to this affectionate love.

Later comes in the spiritual love for the Lord's people which seeks to avoid all fleshly preferences, seeking merely to live as a New Creature, and to look after the welfare of the New Creature. Thus doing, we become closely united to the things of God and to all who are associated with us in the work of this Gospel Age. This is the highest type of love on any plane of being--this into which we have entered. God is Love. The more we grow up into this proper, spiritual Love, the more we are growing up into the character-likeness of our Father, of which we read, "Be ye therefore perfect, even as your Father which is in heaven is perfect."--`Matt. 5:48`.

This love does not stop with those who are appreciative of it, but also goes out to those who are unappreciative, knowing that something is hindering them from attaching any value to such love. Love, then, is so much of God's likeness, the thing to be most appreciated, the thing without which all else in life is useless. To be devoid of love is to be devoid of God-likeness. And so the Apostle goes on to enumerate the characteristics of this love--meekness, gentleness, long-suffering, brotherly

kindness, godliness [God-likeness]--Love. All of these are merely parts or streams of Love flowing from the inexhaustible Fountain. These characteristics all proceed from Love, and are strong in proportion as our love is strong.

JUSTICE THE BASIS OF LOVE

Next we inquire as to the way in which Love fulfils the Divine Law. Divine Law is not necessary as respects restraint from good deeds. There is no need of a law to say, "You shall not do too much for your brother, or give him too much money." No law is necessary along these lines. But Divine Law steps in and says, "You shall not come short of a certain standard." So the Law calls merely for justice.

The Apostle Paul points out that since the Law calls for justice, we shall not murder our neighbor either by our act or by our tongue. We must be perfectly just in everything pertaining to our neighbor. Every thought of our mind must be just, absolutely just. This is the standard of the Divine Law. We are violators of the Law if we give less than justice to anybody. Therefore the Law as set forth to the Jews, told them what they should not do. "Thou shalt not bear false witness." "Thou shalt not steal," etc.--telling them merely the things that they should not do. Whoever loves his brother would not wish to steal from him either his property or his good name. Hence love fulfils everything that the Law could demand.

Love has no limit in its capacity; as, for instance, God's sympathetic love was exercised toward mankind after He had pronounced the sentence of death. That death sentence must stand, yet

"'Twas Love contrived the way

To save rebellious man;

And all the steps that Love display,

Which drew the wondrous plan."

Love has done this by providing for the satisfying of the Law in respect to Adam, so that Adam can be freed from the Law sentence. Justice could not lay this obligation upon the Logos; therefore God could not command. The only thing He could do was to set before Jesus certain incentives. God set before Him the joy of being the savior of men, and the additional joy of high exaltation in God's Love and favor and to the glorious Kingdom privileges. So Love might use various inducements.

Love with us must also be just. We can never take what belongs to one and give it to another. The sympathy may be there, but Love cannot act in violation of Justice. Hence the advantage that Christians have who are students of God's Word. The Bible gives us the true conception of what justice is. It gives us the balance of a sound mind. The Heavenly Father has sympathy and love, but He exercises these qualities according to the

principles of justice. We are not limited to justice. It was not our law that condemned our brother, but God's Law of Justice. So we are at liberty to exercise our love beyond mere justice.

Jesus gave the example of one who owed his master a large sum of money; and when he could not pay, his master forgave him. Then this man went out to one who owed him a few pence, and, because he could not pay the debt at once, began to inflict punishment. We ourselves cannot render perfect justice, and we cannot rightfully require it of others. God, who is perfect and just, has a right to demand justice.

EVIL SURMISING NOT OF LOVE

Love, as we have seen, is that great and grand quality which more fully than any other quality represents our Heavenly Father. Love includes a great many things-- not merely generosity and affection. It seems to include every good quality--things that can be appreciated outside of justice.

The Apostle's statement, "Love thinketh no evil," is not to be understood to signify that Love is blind to evil, or that those who have the spirit of love are blind to evil. On the contrary, Love is wounded every day by contact with evil influences, and Love cannot help knowing that it is an evil thing that is doing the wounding. Love is not, therefore, to be blind, and say that there is no evil thing--no such thing as sin, selfishness and meanness; all these various things exist. Love is in contention with all these unlovely things.

Love thinketh that there is evil, and our quotation from the Apostle does not contradict this. The imperfection in the translation may perhaps be charged with the apparent difficulty. "Love does not surmise evil," would seem to be the proper thought. What is it to surmise evil? We answer that we have various means for arriving at conclusions. We see some things. We gain knowledge in various ways, direct or indirect. And for Love to have knowledge of evil is not wrong. But to surmise evil--to imagine evil when we do not have the knowledge --is wrong. Love does not surmise evil.

If we saw some one do an evil deed or knew in some way that the evil deed were committed, and it came under our jurisdiction, Love would not hinder us from punishing the guilty person. Suppose the matter is mere hearsay and the report not well founded; then Love would be prompt to say, "I do not know that this is so. I will need to have proof." Love would wish to think well of every circumstance, every condition. If we saw that murder was committed, we would not be justified in surmising who did it. We might think who were the most probable ones, in order to make an investigation. We would think of the persons who had less love, but we should not hastily decide who is the murderer, simply because he or she has an unsavory character, an unloving character. We are to give him the full benefit of the doubt. We are to make investigation.

It would seem that some of the most serious wrongs have been committed by surmising evil. Evil has been surmised against people without a shadow of proof. It is not for us to say that any are totally depraved. Very few are totally depraved. But whoever surmises evil, even a little, shows that he is lacking in the quality of Love. Whoever surmises evil much shows that he has a very small degree of Love. Evil surmising makes countless thousands mourn. Surmising evil of others has caused more suffering in the world than all the battles that were ever fought!

The Lord's people are being taught of God, and hence are learning more and more to control their thoughts and words and acts. Our thoughts are to be kind! Our thoughts are to be generous! Our thoughts are to be just! We are not to allow an evil suspicion to lodge in our minds against anybody. The common law of man decides that no judgment shall be passed against any one until the thing be proven against him. Those who have done the most evil and caused the most difficulty are those who have surmised evil against others. But it is better if we learn this as a precept from the Lord's Word, and happy are we if we see the degrading power of evil-speaking and evil-thinking and entirely refrain therefrom.

"LOVE YOUR ENEMIES"

The basis of this instruction--that we love our enemies --is evidently that our characters may be developed. Retaliation is a natural element of the mind, and particularly of the fallen mind--the fleshly mind. The more selfish we are, the more inclined we are to render evil for evil, slander for slander, blow for blow.

Our Lord taught the very reverse spirit. We are to love even our enemies, doing them good in return for their hatred, and ever sympathizing with their condition and desiring blessings upon them from the Lord, while they are feeling the very opposite toward us, as indicated by the persecutions they practise upon us. The Lord says that we are to do this in order that we may be the children of our Father who is in Heaven. We have been begotten of the Holy Spirit, and by practising along these lines we become more and more like Him in character.

Possibly at the beginning of our experience we may not see why we should do this. We must practise along this line in order that we may develop His character. Some one might ask, Will not God punish His enemies? Yes! "All the wicked will God destroy." Does not God punish those who sin? Yes, all who sin will suffer. Then why should not we practise along this same line? Because we are not yet qualified to do so. In time, we shall be judges of mankind, but we shall not be prepared for this until we have first learned the lesson of love. We would be too severe, and would not be inclined to do them all the good that God would have us do them.

Does God require us to love where He does not love? Oh, no! "God so loved the world"--when they were yet sinners! Has God then not a love for mankind? Yes, He has a certain love for all mankind. He will see that every righteous act will have a just recompense of reward. And He will make reasonable allowance for all with whom He deals. He has a broad, sympathetic love, and wishes to make allowance for these in the way which He sees to be best for them.

When we practise this love to our enemies, we are developing a side of our character which is much unbalanced. If we get this side balanced, the other side will become balanced also. Naturally we wish to see that everything wrong is punished, and everything right rewarded. In other words, justice stands nearer to us in our imperfect condition than does love. Therefore, in order to be used of God we must cultivate this quality of love. We see why God is sympathetic with mankind. To all the wicked He is a consuming fire; that is to say, He is so opposed to everything that is impure that it will be destroyed, sooner or later.

It is because the Lord sees in our human family, the human race, certain elements of Godlikeness that He is dealing with them at all, we may be sure. If from God's standpoint He had seen that men were only evil, continually evil, we may feel sure that He would not have made any arrangement for Restitution in the next Age. It is

because God sees that some of the human family would rather be right than wrong that He is going to all this trouble of redemption, taking all this time, etc., to give these everlasting life. In the meantime He is granting the experiences of the present, which will be helpful to them through all eternity.

OUR PROPER ATTITUDE TOWARD ENEMIES

We do not suppose that God has a love for Satan, although at first He did have a love for him. But since Satan is now of an evil, vicious character, it would be wrong for God to love him, and it would be wrong for us to love him. Even the worldly condition we must not love. We cannot serve God and Mammon. We cannot love God and Mammon, because they are opposite. But as regards Satan, it is not our part to slander him, nor to express vituperative sentiments toward him. He is God's enemy. And God is able to attend to that case much better than we. So we are not to judge Satan nor to revile him. We read that even Michael would not bring a railing accusation against him, but said, "The Lord rebuke thee."--`Jude 9`.

We are to do all the good we can, and be as helpful as possible. We are not competent to judge, to decree. It is therefore our duty to be fully submissive, and in due time the Lord will manifest the principles of righteousness, as in contrast with the principles of error. He will render His just verdict in due time, through His appointed Channel.

In respect to those who ignorantly seem to be adversaries of the Church at the present time, we are to have a sympathetic love--not the love of a brother. God refuses to accept any of these as His children; He merely exercises toward them sympathetic love. He does not wish to do them any harm. Rather He is preparing to assist them. By and by He will provide for them everything that will be helpful in bringing them out of their sinful condition. We would rather assume that all of the human family are what they are because of the fall and not because of wilful love of sin. To take any other viewpoint would be judging, and we are not authorized to be judges now.

Taking this viewpoint, we recognize that some of our race fell more in one direction, and some more in other directions, and that "all have sinned and come short of the glory of God"--the glorious standard which God has set. We ourselves need Divine sympathy, and we ought to be glad to render sympathy to others. (To be concluded in our next issue.)

"THESE THINGS WERE TYPES"

"Now these things were our examples [Greek tupos--types], to the intent that we should not lust after evil things, as they [typical Israel] also lusted....Now all these things happened unto them for ensamples [Greek tupos--types]: and they are written for our admonition upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall."--`1 Corinthians 10:6-12`.

ST. PAUL'S WORDS have great weight with every reader of this journal. The above text, even in our Common Version, is very strong, very forceful, but its force is multiplied when we notice that in the Greek the word type is used; for a type is a very exact pattern of the antitype, which is on a larger scale.

The force of the statement is further intensified when we notice that the Ends, or Harvests, of the Ages are referred to. The Apostle lived in the Harvest of the Jewish Age; and we believe that we are living in its antitype, the Harvest of this Gospel Age. More than this, in the Greek the Apostle's words imply a special pressure, or testing, connected with these Harvests--just such pressure and testing as we know were upon the Jewish nation in St. Paul's day, and just such pressure and testing as are upon Christendom in this our day--the Harvest, or End, of this Gospel Age.

Literally, St. Paul said, "They are written for our admonition upon whom the Ends of the Ages press down." Elsewhere the same Apostle urges respecting this same time, that God's people should have on "the whole armor of God" in this "evil day," that they may be able to stand. (`Eph. 6:13`.) Here he suggests that in this Harvest time some of us may feel too self-confident, and hence not sufficiently watchful, careful. He urges, "Let him that thinketh he standeth take heed lest he fall." The wherefore of verse 12 connects this danger of falling with those stumblings and fallings of Israel which, the Apostle tells us, are "our types."

SUGGESTIONS OF ANOTHER

A dear brother in the Truth writes us at considerable length concerning the five different experiences referred to by the Apostle as "our types." Studying these with apparent great care, the brother thinks that he sees double fulfilments of these types during this Harvest time. He notes the invasion of Darwinism among God's people, as corresponding to the invasion of the quails among the Israelites lusting after flesh as against the manna. The teachings of Evolution ignore the Bible statement of man's fall, of the redeeming work of Jesus, and of the ultimate blessing of the world through His Kingdom, and give the people in their stead worldly doctrines for religious food; especially the view that man has evolved from the brute by natural inherent forces. This temptation upon Christendom has led to great deflections, and through it many have lost their spiritual hopes, if not their spiritual lives.

The second temptation, pictured by the worshiping of the golden calf, the brother understands to be the worship of self and the works of self, especially evidencing itself in the Higher Criticism movement, wherein religious leaders, seemingly in self-love, set forth to the people the product of their intellects as objects of worship, instead of holding Jehovah, who is set forth in the Scripture Plan as Perfect in Wisdom, Justice, Love and Power, as the One to be worshiped. The worship of money, also, he thinks is incidental to the decline of the worship of the true God. This temptation also has resulted in much spiritual harm and death.

The third temptation he also interprets symbolically, understanding it to mean improper combinations as between things spiritual and things temporal, and between things true and things false, as represented in the tendency to mix religion and pleasure and money-getting, and also the disposition to combine various religions with politics. This also, he suggests, has caused considerable destruction of spirituality in Christendom.

The fourth test, styled by the Apostle as "tempting Christ," was a rebellion against Moses, who typified Christ. The people desired to take a short-cut through the land of Edom, thus to enter the Promised Land, whereas Moses directed their course by a more circuitous journey through the wilderness. Our brother sees in this

a type of how in our day there has arisen in all the nominal churches an opposition to the narrow way of self-sacrifice--the wilderness journey toward the Canaan of Rest--a desire to make a short-cut, taking in the pleasures of this present life and the fellowship of the world. This temptation is represented by the official removal of restrictions upon Christian conduct, by which it has become popular for Christians to become theatre-goers, novel readers, game players, society people, and social and political reformers, supposedly the highest type of Christian workers.

There is a murmuring against the "narrow way" of discipleship--a murmuring against the voice of the Lord through the Scriptures and against all those who walk in that wilderness way, in the footsteps of Jesus, and who teach others so to do. The fiery serpents have bitten many of these murmurers. Many are sick because of these bites, and only a recognition of the efficacy of the Redeemer's blood can save them unto everlasting life. Thank God, for many of them there will be a further opportunity for looking to Jesus than has been afforded in the present life!

The fulfilment of the fifth of these types of the trials and testings of this Harvest period our brother believes to be just upon us, and will be by far the most severe test, and will mean the spiritual death of large numbers. He is inclined to connect its fulfilment with THE WATCH TOWER publications and the wide murmurings against them--as mouthpieces of God.

In all of these "our types," the brother thinks he finds not only nominal Christendom involved, but also in a special sense those of God's people who see and appreciate the time in which we are living as the Harvest time, and who are enjoying the "meat in due season" now provided for the Household of Faith. It is unnecessary for us to elaborate the brother's application of the first four of these temptations, tests, as they have had fulfilment in connection with the Harvest work and THE WATCH TOWER publications. We will, therefore, be content to

elaborate a little his view of the fifth of these trials belonging to this Harvest time, and written for our admonition, as "our types."

THE "VOW" REPRESENTED IN THE TASSELS

In `Numbers 16`, we have in great detail the fifth of "these things written for our admonition," as "our types." Our brother urges that the account really begins with the `last four verses of Numbers 15`. There the Lord directed Moses, saying, "Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments, throughout their generations, and that they put upon the fringe of the borders a ribband of blue. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart, and your own eyes, after which ye use to go a whoring; that ye may remember and do all My commandments, and be holy unto your God."--`Numbers 15:38-40`.

The brother points out that the word here rendered fringe is in the Hebrew tsitsith, and signifies a tassel. The Jews still follow this command. Next to their skin they wear a holy cloth a few inches long, over their chests and backs, with a hole in the center for the head, much resembling a garment worn by the priests. Upon the corners of the holy cloth they fasten tassels tied with blue ribbon. The symbolism is "Holiness to the Lord."

Interpreting this, the brother suggests that it was a new commandment or counsel given by Moses as the Lord's mouthpiece, and that it was this that led to the rebellion of Korah, Dathan, Abiram and On, with two hundred and fifty of the principal men of Israel. Ostensibly their rebellion was not against God, but against Moses; but really it was against God, because Moses merely acted as His mouthpiece.

Applying these things, the brother suggests that the "Vow unto the Lord" suggested in the columns of THE WATCH TOWER as an aid to greater holiness and as an assistance in remembering the Lord's commandments, was presented to the Lord's people in 1908. True, the Vow was not presented as a command from God, but merely as a suggestion of something which would help the Spiritual Israelites in their endeavor to grow in grace and knowledge and love, in holiness and in sympathetic fellowship with each other, remembering each other and all the interests of the Work daily at the Throne of Heavenly Grace. This suggestion of something for their spiritual advantage and for their protection in this "evil day," when it is a question of "who shall be able to stand," was expected to bring a hearty response from all who are "Israelites indeed."

After Moses had given the instructions from the Lord respecting the fringes, etc., to the surprise of many, there followed immediately an uprising amongst the Levites-- amongst the consecrated--under the leadership of Korah. The uproar was seemingly on the question of holiness. "Two hundred and fifty of the princes of the assembly, famous in the congregation, men of renown,... gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord?"-- `Num. 16:2,3`.

The suggested application of this type is that as "our type" the "fringe" tied with a blue ribbon (`Num. 15:38`) represents the Vow, we looking upon it as a means of grace, as an assistance toward the remembering of all the commandments of the Lord to do them, and that "Ye speak not after your own heart and your own minds." The Vow is a suggestion that we remember God's commandments and speak not after our own heart of the flesh, nor after our own wisdom, but that we remember and do all of God's will and requirements and glorify our God. The rising of Korah, Dathan, Abiram and On, with the two hundred and fifty of the principal men of the congregation, represented in type the opposition engendered against the Lord's Harvest work, now being carried on through this journal and the Watch Tower Society, and which took for its text, in opposition to the Vow suggested, "Ye take too much upon you, seeing all the congregation are holy, every one of them." Wherefore then lift ye up so high a standard of the Lord? Why lift up so high a standard of righteous endeavor of thought and word and deed?

MOSES EXPOSTULATED IN VAIN

How Moses entreated and expostulated, and how he was reviled, is described in `Numbers 16:4-35`, also the final result--that Korah, Dathan, Abiram and their families were swallowed up by the opening of the earth, and the band of two hundred and fifty were destroyed by fire. This is interpreted to signify that those rebellious ones who posed as being so holy were disapproved of the Lord, and in some manner, in the antitype, will lose their spiritual life--possibly by being swallowed up, or consumed, by worldliness, business, etc. Our interpreter suggests that this taking of censers and offering of incense by these men, pictures the bringing forth of many tracts and

pamphlets as offerings of incense to God by those who oppose us.

Aaron stood in the midst of the offerers with his censer and incense, and his offering alone was accepted. The brother also calls our attention to the sequel of the matter, which he believes may yet in some degree be future.

The children of Israel, instead of recognizing the Justice of the Lord in dealing with those who were rebellious against His Divine arrangements, condemned Moses and Aaron for the death of Korah, Dathan and Abiram and the two hundred and fifty transgressors, ignoring the Lord's relationship to the matter entirely. (`verse 41`.) A host of them gathered against Moses and Aaron, and murmured, saying, "Ye have killed the people of the Lord!" The result was that the Lord's anger was aroused against the murmurers. A plague broke out amongst them, so that fourteen thousand seven hundred perished as a result. And the remainder were spared because of the haste of Aaron in running into the midst of the afflicted people with the holy and acceptable incense. The brother suggests that this was next to the most destructive plague of the five, and that this is the portion which the Apostle specially emphasized when saying, "These things were our types." "Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer."

LESSONS WE MAY SAFELY LEARN

Without fully endorsing every item of the foregoing, we must say that some features of these, "our types," fit reasonably well to the interpretations suggested. However, entirely aside from these types, entirely aside from this or any other interpretation of them, we know that we are living in the "hour of temptation" (`Rev. 3:10`), in the "evil day," in which this Age will be merged into the New Dispensation. We surely know that "Judgment begins with the House of God." We surely know that it is to extend eventually to all Christendom. If the Judgment, or trial, or fiery testing, of the world, will mean to them "a time of trouble such as never was since there was a nation," it will surely mean a time of fiery trial to the Household of Faith, with whom it begins. The question is, "Who shall be able to stand?" The answer is, the holy--the sanctified in Christ Jesus.

The spirit of rebellion against all laws, rules, regulations, human and Divine, seems to be in the very air we breathe. It is a time therefore for the child of God to be seeking peace and pursuing it increasingly, as far as possible with all, acting as peacemakers and not as strife breeders. It is a time when many seem prompted to offer incense which the Lord has not commissioned them to offer. The spirit of ambition, rivalry and desire to be greatest amongst the Lord's people is one of the most dangerous foes of the Church, not only to those over whom they rule, but also to those who will be the rulers and teachers. The lesson to every one of us is, "Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time."

Another lesson is that loyalty to God means that we shall remember that He has undertaken the supervision of His Church's affairs, and that He is competent for all that He has undertaken. Consequently, the loyal and obedient must be careful how they undertake to be or to do, to make or to break, anything connected with the work of the Lord. They are more and more to expect and look for Divine leadings in all of their affairs, and equally in the affairs of the Church of Christ.

"HE COMETH WITH CLOUDS"

"Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced Him; and all kindreds of the earth shall wail because of Him."--`Revelation 1:7`.

THIS Scripture is generally quoted as a proof that our Lord Jesus at His Second Coming will be visible to the whole human family; that they will all have great mourning when they see Him; that it will be a sad day for them--especially for the Jews. Our thought respecting the passage, in the light of other Scriptures, is different from this. In the first place, the Lord Himself said, "Yet a little while, and the world seeth Me no more, but ye shall see Me." Only the Lord's faithful followers were to see Him. The Apostle Paul explains that Jesus' followers will see Him because they are to be changed in the First Resurrection, "in a moment, in the twinkling of an eye." The Scriptures clearly indicate that our Lord's present condition is the Heavenly, the spirit condition, not only as high a condition as before He came into the world, but still higher.

The Lord prayed to the Father that He would glorify Him with the glory that He had with Him before He came into the world--"before the world was." The Father assured Him that He had glorified Him and would glorify Him again. (`John 17:5`; `12:28`. Vatican MS.) The Scriptures also assure us that our Lord in His glorified condition is far above angels, principalities and powers. (`Philippians 2:9,10`.) When He was a man, he was "a little lower than the angels." (`Heb. 2:6-9`.) The Scriptures declare that the Lord is now the express image of the Father's person (`Heb. 1:3`), and also declare of Him, "Whom no man hath seen nor can see."

Another Scripture tells us that the coming of Christ will be for the blessing of the world. The very object of His coming will be for the lifting up of the poor and fallen race. St. Peter tells us that there will be "times of refreshing," "Times of Restitution of all things, which God hath spoken by the mouth of ALL His Holy Prophets since the world began."--`Acts 3:19-21`.

How shall we harmonize this last statement with that of our text, which says that He shall come with clouds; that every eye shall see Him; and that all mankind "shall wail because of Him"? The answer is that in harmony with other Scriptures the coming with clouds would signify the coming in a period of trouble--the word "clouds" being used to signify trouble--in the dark Day. He is coming in clouds, in that the time in which He will first manifest Himself to the world will be a very dark Day to the world--"a time of trouble such as never was since there was a nation," and, we are told, never shall be again. (`Matt. 24:21`.) That will be a dark, cloudy Day.

In that Day, ultimately all eyes shall be opened; and all mankind shall see Him with the eyes of their understanding --see Him in the sense that we see Him now, and have knowledge of Him and of the Father. A blind man sees in the same sense. He says, "I see now"-- meaning that he sees with his intellectual sight. It is far better to see with the intellect than with the natural sight.

Darkness now covers the earth. "The god of this world hath blinded the minds of all those who believe not." (`2 Corinthians 4:4`.) There are a great many

blinded minds at the present time. They do not know the object of Christ's coming. They do not have the Scriptural teaching as to why He comes. But their blinded eyes shall be opened. Every human being shall come to an understanding of the fact that the Lord's Kingdom is for the blessing of "all the families of the earth" according to God's Promise made to Abraham and all the Prophets after his day.

The Jews will come to recognize Him. The Apostle Paul says, "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved" (`Romans 11:25,26`) from their blindness, from their ignorance, from their misunderstanding at His presentation of Himself at His First Advent. Another Scripture says that when they see Him, recognize the "sign of the Son of Man in the heavens, then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory." (`Matthew 24:30`.) The Prophet says that those that "pierced Him" shall mourn for Him as a man mourns for his only son. (`Zechariah 12:10`.) Thus they will appreciate Christ, and their eyes will be the first eyes that will be opened. But at that same time, when their eyes begin to see out of obscurity, there will not be anything that they can see with the natural sight.

There is first of all to be a parousia, or presence, of Christ, which will be known only to His Church, His Bride class. The culmination of His work in the parousia will be the gathering of the Church to Himself in the First Resurrection. The Scriptures go on to say that He shall be revealed in flaming fire, taking vengeance.

The "clouds of heaven" well represent the confusion in general. The world for a time will be in ignorance of His presence. But gradually they will come to know that they are in the time of trouble, the Day of wrath, in which this Age is to close. Then they will mourn. The whole world will be in mourning. If the world has mourned in the past, much more shall we expect it to do so when the trouble will be general. In the midst of that trouble, they will gradually learn of the grace of God. Human selfishness, they will find, has been so overruled as to lead up to the glorious Kingdom of Messiah, through which are to come all the blessings which God has promised.

LIVING AFTER THE FLESH

"For if ye live after the flesh,

ye shall die."--`Romans 8:13`.

THESE words, addressed by the Apostle to the consecrated Christians living at Rome, are equally applicable to Christian people living all down through this Age. The terms all during the Gospel Dispensation are the same. They have not changed, and will not change. The call is to become soldiers of the Lord Jesus Christ, under the banner of the cross, and to have the trials and the difficulties in the present life and the reward that will follow. The agreement of our consecration is that we will make a full surrender of ourselves as human beings, that we will give up our earthly rights and privileges, as we have control of these. It includes still more than this. It includes the giving up of our hopes as members of the world of mankind.

God's provision for the world is that they shall be recovered from sin, and brought back to the full human perfection lost by Adam's disobedience. We who accept the offer of this Gospel Dispensation surrender all those Restitution privileges which Jesus' death would have given us. We surrender these for the hope which the Church is granted, not the hope of human perfection, but the hope of being accounted worthy to attain, with the Master, to glory, honor and immortality--the Divine nature.

These are merely hopes, merely prospects. We do not see the glorious things themselves. We merely have the Lord's Word respecting them. We give up the earthly hope for the Heavenly hope. These begotten of the Holy Spirit are called New Creatures. And these New Creatures are to live, not after the flesh, but after the Spirit. That is to say, they are not to obey the dictates of the flesh, but those of the Holy Spirit of God.

MEANS OF SPIRITUAL GROWTH

This Holy Spirit that they are to obey they receive in several ways. Primarily, they receive it in begetting, and it is an influence directly from God. This spiritual creature, thus begun, is to grow in grace, knowledge and love--to grow up into Christ and into full development in the Body of Christ. And this New Creature is to feed on the Word of God. It is not only to use the Word of God, but also to go to the Father in prayer and note His providences. It may even learn some things by its failures and by the disciplines incidental to those failures.

These New Creatures are thus to demonstrate their loyalty of heart, their confidence in God, in all these matters. And if they do this to the end of the journey, eventually they will reign in the glorious Kingdom of Messiah. And those who will receive the reward of joint-heirship with the Lord, will be those who have proven their loyalty even unto death.

The great Captain of our Salvation was the first One who was given this opportunity. He was found faithful. He laid down His life in obedience to the Father's will. His experiences were the cup which the Father poured for Him. At all times the language of his inmost being was, "I delight to do Thy will, O Lord! Thy Law is written in My heart." This is the course that must be followed by all who would reach the same goal as Christ, and be a joint-heir with Him in His Kingdom.

A joint-heir is a co-inheritor, one who shares an inheritance with another. The Father purposed from the very beginning that He would have, not only the Head-- Christ--but also the Church, His Body. "He who foreknew Jesus foreknew us also by Jesus." The Apostle says that, in bringing many sons to glory, it behooved God

to make the Captain of our Salvation perfect through sufferings--through the things that He suffered. And those sons who would be associated with Him in that glorious Kingdom must suffer also in the things through which they pass.--`Heb. 2:10`; `2 Tim. 2:11,12`.

Amongst the trials and difficulties through which the followers of our Lord must pass, are the besetments of Sin and Satan, the allurements of the world, and the weaknesses of the human nature. Some of these the Master underwent--but He was holy, harmless, undefiled and separate from sinners. We are not able to overcome completely, and so we have the imputation of the merit of Christ to cover our unintentional blemishes. Jesus had no such allowance made for Him. We who are imperfect and blemished have this arrangement made for us in order that we may have an opportunity of reaching this goal. Every imperfection that we have is

covered by the merit of Christ. Thus we are well started on this race-course.

We are not only to resist sin, but we are to lay down our rights. We are to count the spoiling of our goods all joy, knowing that our trials, rightly received, are working out for us a far more exceeding and eternal weight of glory. If any would be intimidated by the loss of name or fame or what-not, he would not be of the right spirit, and would not be classed as an overcomer.

TWO CLASSES OF THE UNFAITHFUL

We have been describing the faithful ones--those who walk in the Redeemer's footsteps to the end. But there are two other classes. The one class returns to sin again --as St. Peter says, "like a sow to her wallowing in the mire." (`2 Peter 2:22`.) Such have no provision made for them. They have gone clear back on their Covenant, and the Apostle points out that there is nothing left for these but "the blackness of darkness."

Then there is another class, who would not think of going back to live in this manner, like the hog, to wallow in sin. But they are held back by the fear of death, and are all their lifetime subject to bondage. (`Hebrews 2:15`.) They fear that sacrificial death. They will not exercise sufficient faith and courage. They will not be of the favored class, because they have not a sufficiency of the Master's character. And yet they are not bad. They have a loyalty of heart. If this were not so, they would go back to the wallowing in the mire, like the other class described.

The Lord sees that these love Him, and that under favorable conditions they would be very glad to live for Him. But they are living in an adverse time. And the Lord in great compassion does not suffer them to lose all, but provides for them a way of escape. So He allows trials to come upon them--it is God's providence that does this. As the Apostle says, He delivers such unto Satan for the destruction of the flesh, that the spirit may be saved in the Day of the Lord Jesus. If such profit by their experiences, they might get into the Great Company class and be of the spiritual nature. But they will not be counted worthy to be sharers in the highest blessing, the Divine nature.

A place in either of these two classes is not, as a rule, reached instantly. Any one begotten of the Holy Spirit at one moment could not the next moment die the Second Death. There is too much of a difference between spirit-begetting and the condition of wilful sin for us to imagine that they could follow closely the one upon the other. They are opposites. It would be impossible to pass from the one condition to the other instantly. So this class prospers for a time, but as the trials, difficulties and persecutions incident to the Christian life come in they gradually fall away.

…