The Watchtower, August 15, 1918
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Vol. XXXIX
BROOKLYN, N. Y M AUGUST 15, 1918
No. 16
INFILLING OF THE HOLY SPIRIT PROPORTIONATE TO SPIRITUAL CAPACITY
"Be filled with the Spirit." — Romans 8:9; Ephesians 5:18.
There is a necessity for this infilling, refilling, continuous
filling of the Spirit of God. By nature we have the disposition
common to the fallen race to which we belong. This
hereditary disposition is more or less influenced bjr environment
, training, etc.; and the new mind haa difficulty in getting
fully in tune with the Infinite. Additionally, our memories
are poor, and our natural tendencies are in the direction
opposite to our spirit of consecration, the Spirit of the Lord.
It is therefore necessary for the child of God to go frequently
to the throne of heavenly grace in order to he filled more and
more with the Spirit of the heavenly Father, the Spirit of our
Lord Jesus.
"// any man have not the Spirit of Christ, he is none of 7&8."
In the use of the word spirit, it is very necessary that we
have in mind the wide range of meanings which this word possesses
. For instance, God is a spirit, and the angels are
spirits; that is,, they are spirit beings. This signifies that
whatever kind of organism they have, it is so different from
the human organism that mankind cannot see them. Angels
might he present with us and yet be invisible, unless a special
miracle wa« performed by which they might take on a body
of flesh.
Another thought connected with the word spirit is much
in line with our general usage of the tern* — that which is
ethereal. For instance, we speak of the mind, the spirit, the
disposition of a person. Indeed, in our Common Version of
the Bible these words are used synonymously. "If any man
have not the Spirit [mind, disposition] of Christ, he is none
of his." (Romans 8:9; Philippians 2:5; I Corinthians 2:16)
We also use the word spirit to mean the life principle, the
energizing power which all living creatures possess. The
power i3 something which cannot be touched or handled. Still
another use of the word spirit is in connection with liquors.
In this sense it has the thought of that which will lightly
pass away as a gas, that which will become invisible, which
will evaporate.
In our text, however, the word spirit is used in its own
peculiar way — to signify the new mind, new will, new purpose,
begotten in the consecrated children of God through his
exceeding great and precious promises, written in his Word.
Originally man was in the image and likeness of God.
Then he had a spirit, or disposibiop, very much in accord with
that of his Creator. But after sin had operated for a short
time, selfishness and depravity were developed; and in time
these evil propensities vitiated his spirit, or disposition.
Thereafter instead of having a spirit of holiness, man had a
spirit of unholiness, of sin; and all of Adam's posterity have
been born with these evil tendencies marked in their brains.
Naturally we are inclined to do the wrong thing rather than
the right, because of our having inherited these weaknesses
and blemishes from father Adam.
THE BEGETTING OP THE HOLT SPIRIT
God has purposed that during the Gospel age and through
the Gospel message, those desirous of being in harmony with
him may get back his spirit. Very few care to do this, however
; and the iew who do are said to be holy. This class give
up their own spirit, mind, disposition, will, and adopt instead
the divine standards, the divine will. What these divine
standards are they must learn from the Scriptures.
From the time of his consecration and his acceptance by
the Father through the Advocate ( 1 John 2:1), the Christian
is said to be begotten of the holy Spirit. That is to say, a
new mind, a new disposition, a new personality, had its start,
its beginning, when God accepted him. Just what this spark
of the new nature is, we mny uot surely know. But we recognize
the experiences which result from its possession. This
begetting of the Spirit of God starts a new life. The start of
this new life is not, however, the end of the matter. He is to
strive to be "filled with the Spirit/'
(239-243) [6306]
INCREASE OF SPIRITUAL CAPACITY
In the case of the Master, it is written that the Father
gave not the Spirit by measure unto him. (John 3:34) This
statement implies that God gives the Spirit by measure to
all of the members of the church. The reason for this difference
is that our Lord had a perfect organism. Because
he had left the heavenly glory, because his life principle had
been transferred from the heavenly plane to the earthly, ho
was therefore without any taint of Adamic imperfection of
being. Being thus perfect, he could receive readily and could
comprehend without limitation. He could absorb fully and
completely of the Spirit of God ; for he was born in the
image of God.
With the church it is different. In our case we receive only
by measure — not that God has limited us to a measure, but
that we are not able to absorb, to receive, a full measure.
Some may receive more and others less, according to the
natural condition of our body, the condition in which we were
born, our environment, etc. In proportion as our life is given
up to the Lord and in proportion as we make straight paths
for our feet, we will choose a pathway in life that will be
most helpful to us and will most assist us in overcoming the
weaknesses of our flesh. Thus we shall become the better
enabled, and the more quickly, to be filled with the Holy
Spirit and to receive a larger measure of it as time goes by.
The Lord's people are privileged to be filled with his
Spirit and to enlarge their capacity for greater infilling.
Our knowledge enlarges, our appreciation enlarges, and our
needs enlarge. Thus we grow in grace and are enabled to
receive more and more of the Spirit of God. For this reason
a Christian who has had years of opportunity for development
ought to be more able to absorb readily, ought to have a
much larger spiritual capacity, than when he first entered
the Lord's family. He should be filled with the Spirit of God
and of Christ. This should give him more and more of the
spirit of a sound mind, should make him more God-like.
This Spirit of the Lord, manifested in the lives of his
people, is a spirit of meekness. Whoever possesses this spirit
will not be proud nor boastful ; for he will see that God is
not pleased with the proud. Therefore he will humble himself
, in order to be lowly in mind and in heart, as was the
Master. If he makes a mistake in judgment, he will be the
first to recognize and correct the error. Gentleness also is
an element of the holy Spirit. Some people are naturally
•U-1-.usr 15, 118
THE WATCH TOWER
gentle; others are noisy and rude. Tho.se, nowever, who have
the Spirit of the Lord will more and more have a tendency
toward gentleness. Such will have kindness and sympathy
for others. They will not wish to harm anybody, but rather
to do good to all with whom they come in contact. Thus they
will demonstrate that they have the fruits of the holy Spiri^
meekness, gentleness, patience, long-suffering, brotherly-kindness
, love — increasingly developing within themselves day by
day; for whoever becomes infilled with the spirit of the truth,
the spirit of holiness — and only those — will manifest these
evidences in their daily lives.
ANOINTING VS. BEGETTING OF THE SPIRIT
The expressions, "anointing of the holy Spirit/' and "begetting
of the holy Spirit," apparently refer to the same experience
from its twofold aspect. In one sense of the word, the
impartation of God's holy Spirit to any one is the begetting
of a new life, the start of a new nature. From the other
viewpoint the impartation is the start of royalty, distinguishing
those who are designed for membership in the divine
royal family, according to the divine purposes. The begetting
of the holy Spirit is to a new nature — the spiritual. The
anointing is to an exalted office — membership in the body of
Christ.
Under the divine arrangement for Israel the ceremony of
anointing with the holy anointing oil was confined to the
priests and the kings. The antitype of this ceremony, we
may understand, is fulfilled in Christ and his church, who are
anointed to be both kings and priests unto God, a royal priesthood
. (Revelation 1:5, 6) From the divine viewpoint there
is but one great kingly priest, the Christ, Head and body. In
the Jewish type Aaron represented the Head of this great
antitypical priest. The type shows that the holy anointing
oil was poured upon the head of the typical high priest and
ran down to the hem of his garment. (Leviticus 8:12;
Psalm 133:2) The sons of Aaron did not receive an individual
anointing; for they belonged to Aaron, who was
anointed. And so it is in the antitype. Only when we come
into the Christ company are we members of the Anointed One.
The phrase, "the anointed," is the English equivalent of
the Hebrew Messiah and of the Greek term Ghristos. In other
words, the Messiah, the Christ, is the Anointed One — the longpromised
seed of Abraham who is to bless all the families of
the earth. Whoever, therefore, becomes a member of Christ
becomes a member of the Anointed One, the Messiah; for
these terms express the same thought. Hence, when the
Apostle Paul declares that the church are members of the
body of Christ, he means that they are members of the Lord's
Anointed, members of the Messiah. — 1 Corinthians 12:12-23.
We have already called attention to the fact that the holy
anointing oil was poured upon the head of Israel's high priest
and ran down over the skirts of his garment. In the antitype,
the heavenly Father anointed the great Head of the Christ at
Jordan. (John 1:32-34; Acta 2:33; 10:38) As in the type
the oil ran down from the high priest's head to his body, so
in the antitype. All the members of the body of Christ
receive their anointing through the great Head of the church —
Christ Jesus. Hence the Apostle John says, "The anointing
which ye have received of him abideth in you" — the entire
church. (1 John 2:27) From the moment that any one
becomes a member of the body of Christ, he comes under this
anointing — under its provision and its influence. When he
turned his back upon sin, accepted our Lord as his Savior
and offered himself in full consecration, then our Lord accepted
him and presented him to the heavenly Father, who in
turn received -him and begat him with the holy Spirit. He
thus became a member of the church which is the body of
Christ, and so came under the anointing influence of the Spirit
of God.
ILLUMINATING INFLUENCE OF THE HOLT SPIEIT
Throughout the Gospel ago our Lord becomes surety for all
who are accepted of God and begotten of the holy Spirit. To
these our Lord imputes the merit of his righteousness and
accounts them as members of his body, members of the
Anointed company. This acceptance will continue until every
member of the Christ shall have been received. The heavenly
Father purposes to receive this entire company — ;all for whom
our Lord acts as Advocate.
The anointing of the holy Spirit has the effect of enlightening
the eyes of understanding of those who receive it. The
thought of unction, oiling, is also connected with the phrase.
The holy Spirit smooths out, modifies, mollifies the disposition
of all who receive this "unction from on high." This work
begins in their minds and their hearts, and gradually shows
itself in their conduct, as they manifest the fact that they
have been anointed with the holy Spirit of God.
In the case of the Christian the begetting is a power which
he receives from the heavenly Father and which is the start
oi a new life. As no human child is conscious of the moment
of its begetting, so no spiritual child of God can know the
exact time of his begetting. In either case the best evidence
is the indication that life exists. As in the case of natural
birth the first manifestation of life is the quickening, so it is
with the Christian. Those who are begotten of the holy
Spirit are quickened, energized, made lively or active. From
the moment of begetting they make a measure of development
, growth in grace and in knowledge of the Lord, until
they reach the place where they wish to do something to
show their love, their devotion. Then, and not until then,
will others 'take note of them that they have been with Jesu^
and have learned of him — will perceive that the same mind U
in them that was in Christ Jesus our Lord.
The work of Christ and the church during the Gospel ago
is outlined in Isaiah 61:1-3. This outline has no reference,
however, to the work of the Millennial age. The entire Christ
is anointed to preach the Gospel. As the Apostle declares,
preaching is the method by which God is selecting those who
respond to the preaching. (Romans 10:13-15; 1 Corinthians
1:21) God is always pleased with those who endeavor to du
right; but during the Gospel age he has been inviting a
special class to give him their hearts. The first of this class
was our Lord Jesus, whom the Father anointed with the holy
Spirit at Jordan. In due time, at Pentecost, the same holy
Spirit that had anointed our Lord came in anointing power
upon his followers assembled in the upper room in Jerusalem.
The antitypical holy anointing oil, poured out upon the antitypical
priest at Jordan, had begun to reach the body of
Christ.
Throughout this Gospel age the message has been proclaimed
, promising joy, peace and comfort to those who have
ears to hear. Not many have responded; not many have
received the blessing. Not many have seen the privilege ot
sacrificing now with our Lord in order to share in his glory
later on. This message of the kingdom is not one of damnation
, but of comfort. Therefore the broken -hearted of the
present time are the most ready to respond,' The self-satisfied
and prosperous, those who have all that they desire, are not
at all likely to hear the message of God ; for the world hold**
too many attractions for them. Yet in due time they will
find that the things which look so bright and beautiful to
them turn, sooner or later, into ashes, as it were — prove
merely to be disappointments.
THE ANOINTING INDICATIVE OF OFFICE
In studying the typical priesthood, we note that Aaron
and his successors in office were anointed with the holy
anointing oil as indicative of the divine blessing and authority
. The kings of Israel also were anointed to their office.
Even in the case of our Lord it was necessary for the Father
to manifest the antitypical anointing in some way. At the
age of thirty years Jesus presented himself to God at Jordan
to be the promised "priest after the order of Melchizedek."
(Psalm 110:4; Hebrews 5:1-10) He had received the divine
invitation to become a priest, and had accepted it. Had he
not been thus invited by God, he might have gone through the
form of baptism at Jordan without any further results. That
is to say, if God had not invited our Lord to consecrate himself
to the divine service, his baptism would have been merely
an empty form; it would not have been followed by a begetting
of the holy Spirit to a new nature — the divine. But since
he had been "called of God, as was Aaron," this course was
followed by the proper results. He was begotten to the divine
nature. He became a new creature.
After our Lord had presented himself to be a servant of
truth, of righteousness, and had offered himself to be the
antitypical priest, the Father indicated his acceptance of the
sacrifice by imparting the holy Spirit to our Lord; and the
fact that our Lord received the holy Spirit demonstrated that
he was the one who was to be the "priest after the order of
Melchizedek." John the Baptist bore witness to our Lord's
special anointing of the Father. After his baptism at Jordan,
the Scriptures speak of Jesus as the Anointed, the one who
had received a special anointing from on high, an anointing to
the office of priest— ordained, if you please.
Just what our Lord received from on high we can only
conjecture. That he actually received some power from God
is evident from the record of the Scriptures. When he went
up out of the baptismal water, "the heavens were opened unto
him" as they had not been at any previous time or to any
previous person. (Matthew 3:16) This opening of the
heavens we do not understand to have been a rift in the sky.
The thought is that the higher, #spiritual) things were thenceforth
opened up to his understanding,
[6307]
(245-246)
THE WATCH TOWER
Brooklyn, N. Y.
THE PURPOSE OF THE ANOINTING
This anointing of the holy Spirit which our Lord Jesus
there received was the divine evidence that he was to be this
priest after the Melchizedek Order, and it was followed by the
illumination of his mind by the heavenly Father, This illumination
had the effect of so enlightening his perceptions that
thereafter he could understand the purpose and object of his
experiences. Thus he was enabled to appreciate the things
which were taking place, and to carry out his consecration to
sacrifice his own flesh. This work he finished at Calvary, as
he declared with his dying breath. On the third day after his
death on the cross, the Father raised him from the dead to be
a priest in the full sense of the word, a priest with a spirit
body. "The Lord is that Spirit.'* (2 Corinthians 3:17) "He
was put to death in flesh, but quickened in spirit/'
As we study tjie records of our Lord's experiences after his
anointing with the holy Spirit at Jordan, we receive a proper
conception of the subject of anointing. We recall the statement
of the Apostle Paul, that God gave Jesus to be the Head
over the church which is his body, and that the spirit-begotten
followers of Christ are the members of that body which is the
church. (Ephesians 1:22, 23; 1 Corinthians 12:27) This the
Apostle terms "a great mystery" — that the Messiah was not
to be merely an individual, but a company over which Jesus
would be the Head. Then he points out the fact that our
Lord Jesus is the Anointed Head of the anointed company.
In Psalra 133:2, the Prophet David also points out that
this anointing of the holy Spirit would not be merely upon the
High Priest, the Head of the Christ, but also upon the members
of the body — that the holy anointing oil ran down from
the typical high priest's head over his entire body. This signifies
that all the members of the body of Christ would have
the same divine authorization — ordination by the same holy
Spirit— as had the great Head. As the Head of the anointed
company was anointed to preach the glad tidings of great
joy which Bhall be to all peoples, so all the members of that
Christ company are anointed to preach the Cos-pel. As the
Head of the church was to do a work of sacrifice, so all the
members of the body are to do a work of sacrifice and to
lay down their lives in the service of God. As the Head was
divinely appointed to do a great work, «o all the members of
the body of Christ are to be his joint-heirs in the blessing of
aJl the families of the earth. — Romans 8:17; 2 Timothy 2:11,
12; Galatians 3:8, 16, 29.
THE EFFECTS OF THE ILLUMINATION
These thoughts give us a clear appreciation of the church
of Christ and of her opportunities through Christ Jesus her
Head. The Scriptures point out the fact that of themselves
the individual members of the body can do nothing, but that
only as they abide in Christ can they partake of the divine
promises. If we abide in him and surrender our lives to him,
if we seek to know and do the will of God, then we shall
become joint-heirs with our Lord in all those things to which
he is to become heir. Only one class is to possess the Messianic
kingdom — the Christ of God, the anointed company;
and only by walking in the footsteps of our Redeemer may
any one become a member of that class. Only one priesthood
is to bless the world during the incoming age; and only by
becoming a member of the Christ can any one become a
member of that royal priesthood.
Whoever receives the anointing of the holy Spirit will
thereby become illuminated. The effect will be the same as it
was with our Lord Jesus. In his discussion of this subject the
Apostle points out that those who received this illumination
were afterward put through a great fight of afflictions. (Hebrews
10:32, 33) Without the illumination of the holy Spirit
the members of the body of Christ would not understand the
meaning of their peculiar experiences. All mankind learn
something from their experiences, except those who are hopelessly
dull. But only the church of Christ are properly
qualified to get the full blessing out of all the trials and
sufferings of the present time.
This increase of knowledge on the part of the church is
due to the illumination of mind which results from spiritbegetting
. We learn from experience that all things arc
working together for good to us because we love God and are
called according to his purpose. We come to realize that only
by much chiseling and polishing can we be fitted and prepared
for a place in the Messianic kingdom. We gradually
perceive that the dross in our nature must be separated from
the gold, and that the gold must he refined. We come to
know that only by threshing and winnowing will the wheat be
prepared to be part of the loaf which is to be broken for the
world of mankind. We realize that if we remain faithful unto
death we shall ultimately shine forth as the sun in the kingdom
of our heavenly Father. — Matt, 13:43; Mai. 4:2.
God has a great work for the church to do in the future, as
well as the comparatively small work of the present time. In
order to be qualified for that future work we must have a
new nature. When St. Paul declares that the church is God's
workmanship, he means that the body of Christ is a new
creation. (Ephesians 2:10; 2 Corinthians 5:17) God created
man in the divine image and likeness; but man has fallen
from his original perfection. Since man's creation the heavenly
Father has rested, so far as humanity is concerned, leaving
the entire work of man's restoration for Messiah to accomplish
during the Millennial age.
A NSW OEEATION
Meantime God is bringing forth a new creation, different
not only from men, but from angels, cherubim and seraphim.
This new creation is to be on the divine plane of existence.
The begetting of the holy Spirit is with a view to transforming
some members of the fallen Adamic race into new creatures
in Christ. Whoever does not receive this begetting of the
holy Spirit cannot become a member of the new creation. The
■begetting which we receive from father Adam is the begetting
of the flesh. The begetting which we receive from the
heavenly Father is the begett.ng of the holy Spirit.
Unless we receive a new life we cannot become new
creatures in Christ. This new life is represented by the
begetting of the holy Spirit. At the moment that we receive
this begetting of the holy Spirit, we are also given life-rights
as new creatures and are received into the family of God. As
new creatures in Christ we must continue to grow and develop,
in order that we may be born in the resurrection. Our Lord
Jesus was the first born to this new nature, this new being.
The church are also to be the first born from the dead.
In order for any one to be born on the spirit plane of
existence in the resurrection, it is necessary that he should
be developed as a new creature. This would not necessarily
mean that he would attain the same perfection of works that
our Lord had; for this would not be possible, since we have
not the same perfection of mind, of brain power. But it
means the same perfection of will. Only as we keep our wills
submitted to the heavenly Father's will shall we grow as new
creatures. To whatever extent we permit self-will to come >n.
to that extent we are not submissive. As new creatures we
must be fully submissive to the will of God in Chmt. Thus
shall we be copies of God's dear Son; and only in thus becoming
copies of our Lord and Head shall we have a share in the
first resurrection. The begetting will receive its verification
in this resurrection, when all who have been spirit-begotten
will be born on the spirit plane. But the anointing will not
reach its verification until after the resurrection; for those
who attain unto the first resurrection will be the perfect
Anointed Ones, ready to begin their future work.
THE CHRISTIAN'S CBOWN OF LIFE
The life which the spirit-begotten will receive in the resurrection
will be of a different kind from that which we have
now. The animating principle with which we now have to do
is the same which we have had since our birth. W T e have not
yet surrendered this life except in our minds. In our consecration
we surrendered both our wills and our life as human
beings. We have surrendered the right to control our human
life, even unto death. The new life will differ from the old in
that it will operate through a different organism. We are
trusting that according to the Lord's promise we shall attain
inherency of life — "the crown of life, that fadeth not away."
Now the spirit- begotten new creatures in Christ are 'n
the embryotic condition. They are not yet born of the Spirit.
They are actually new creatures, however, in the sense that
the new nature is begun in them; but they are not new
creatures in the sense of completion of being. In our Lord's
case, although he had devoted his life at baptism, nevertheless
he was three and one- half years in giving it over. But not
until he had fully laid it down could he receive the new
nature in its completeness. Up to that time he did not
possess his new life except in the sense that when he had
surrendered his earthly life at Jordan, he there received the
new life by faith. When on Calvary he surrendered his
earthly life, the new life was awarded him ; and when he arose
from the dead, he received it in its fulness.
We are now new creatures who have not yet received the
new body. Although God has given us the earnest of the new
nature (Ephesians 1:13, 14), yet an earnest is not a completion
of the matter. As long as we have this treasure of
the new nature in an earthen vessel, that vessel must invariably
be taken into consideration. When we shall have fully
surrendered the things of an earthly nature, then will be the
time of our "change/* when our Lord will give us the glorious
spirit body promised to the faithful overcomer: "Be thou
faithful unto death, and I will give thee a crown of life.'"
[6308]
RIGHT MUST WIN
"God's glory is a wondrous thing,
Most strange in all its ways,
And, of all things on earth, least like
What men agree to praise.
"Thrice blest is he to whom is given
The instinct that can tell
That God is on the field when he
Ts most invisible.
"And blest is he who can divine
Where right doth really lie,
And dares to take the side that seems
Wrong to man's blindfold eye.
"And right is right, since God is God;
And right the day must win;
To doubt would be disloyalty,
To falter would be sin."
THE DIVINE SANCTUARY AS SEEN IN EZEKIEL'S VISION
STUDY I
TABIiKNACLE SHADOWS — TEMPE.E SYMBOLISMS NEW IMPORTANCE — THEIE SCOPE — ALL IN CHRIST
The actual Hebrew Tabernacle and its ritual were merely
types of realities to come. The Temple of Ezekiel, seen in a
vision, and perhaps never intended to be actually constructed,
was a symbol both of things to come and of things that have
been.
The Tabernacle was of the first or Mosaic Law Covenant,
and had nothing of real merit in its services, "having a [mere]
shadow [an unsubstantial representation] of [actual and substantial
] things to come, and not the very image [exact likeness
or substantial reality] of the [actual] things." The par*
ticipants in the Tabernacle ritual believed themselves cleansed
from sin, not perceiving that "the law can never with those
sacrifices [of bullocks, goats, rams, lambs, etc., for sin, trespasses
, etc.] which they offered year by year continually, make
the comers thereunto perfect [justified before God],"
There was no more actuality about the sin-cleansing
efficacy of the Tabernacle rites than in the shadow-figures upon
a motion-picture screen. Both are pictures for the instruction
of those for whom they are intended; the former being "types
and examples for our admonition" (1 Corinthians 10:11) The
Tabernacle rites "served unto [the purpose of] the example
[type] and shadow [obscure representation] of heavenly things
[the real things] ." (Hebrews 8:5) They were but an
evanescent "shadow of [genuine] things to come; but the body
[the real solid substantial or essence] is of Christ (ColosHians
2:17)"; for "the things which are seen are temporal
[evanescent, transitory], but the things which aTe not seen
[the things connected with the divine Word] are eternal [like
'the word which abideth forever']."
SFIBITTTAI, EDUCATION PROVIDED FOB
Anything intended for purposes of instruction must be
made with the utmost accuracy, in order not to mislead but
to edify* It is not surprising that, in preparing the shadows
and types for the spiritual education of the very sons of God
himself, to be educated to become the actual priests and kings
of the eternal and all-embracing kingdom of God, "Moses was
admonished of God when he was about to make the [typical]
Tabernacle [so filled with absolutely essential lessons for the
coming royal priesthood]; for, See, saith he [God], that thou
make all things [exactly] according to the pattern showed
thee In the mount [Mount Sinai, where the typical law waa
given]." "According to all that I shew thee," said God to
Moses, "after the pattern [of the Tabernacle, and the pattern]
of all the instruments thereof [each thing in nearly every
detail being typical, educational], even so shall ye make it"
(Exodus 25:9) ; "after their pattern, which thou wast caused
to see in the mount." — Exodus 25:40, margin; Hebrews 8:5.
In the carrying on of this educational ritual, -every act
had to be done exactly right; indeed, it was in a sense an
impossibility for anything to be done wrong; for any error
in performing a rite was prevented by the death of the careless
or ignorant priest, as in the instance: "And Nad-ab and
Abihu [priests] the sons of Aaron [the high priest], offered
strange fire [fire not taken from off the brazen altar] before
the Lord, which he commanded not [God authorized the use of
the altar fire alone]. And there went out fire [like lightning]
from the Lord [out of the Most Holy], and devoured them
[killed them] ; and they died before the Lord." — Leviticus
10:1, 2.
To the father and the brothers, horror-stricken,. but bound
by divine command neither to manifest grief at the death even
of son and brother, near and dear (Leviticus 21:10), nor to
interrupt the holy ritual (Leviticus 21:12) prepared for the
education of the tentatively divine sons of God, the solemn
warning came from Moses, God's representative; "Uncover not
your heads [murmur not], nor rend your clothes [manifestations
of grief] ; lest ye die. And ye shall not go out from the
door of the tabernacle of the congregation [the Tabernacle
structure] le»t ye die." — Leviticus 10:6, 7.
TABERNACLE AND TEMPLE TEACHINGS
The Tabernacle was peculiarly the type for the instruction
of the little flock. The lessons taught by it, as presented
in "Tabernacle Shadows," were almost exclusively concerning
the consecration of the priesthood and the sacrifices of the
day of atonement, with brief treatments of the ashes of the
red heifer and of the sacrifices subsequent to the day of atonement
. Most of it in anti-type concerns the work of the antitypical
day of atonement, the Gospel age, the consecration of
the little flock, and the tentative justification of the believers,
the household of faith of the Gospel age. Not much attention
is given to the great company or to the work of the Millennial
age.
The Temple of Ezekiel deals symbolically in very small
measure with the overcomers prior to the Gospel age; to a
larger degree with the Gospel-age overcoming of the little
flock; in quite distinct detail with the great company; and to
a considerable amount with the Millennial age work, including
that of the little flock, the great company, the ancient worthies
, the Jews and other people of the world. It supplements
the 'Tabernacle Shadows/' particularly in respect to the obscure
treatment of the great company in the 'Tabernacle
Shadows" and the meagre attention devoted to the great age
about to be inaugurated in power and glory.
Throughout the Temple chapters of Ezekiel and in the study
of the plan and ritual of the Temple, the condition and the
work of the various classes are shown; first as living actualities
as the classes struggle through their warfare with sin and
imperfection; and finally as memories when the overcoming
has been accomplished and the days of struggle may be lived
over again in the minds of the blessed ones on the various
planes of being, who shall not have "received the grace of God
in vain."
"TABBBHACLB SHADOWS" A PROFITABLE STUDY
The importance of the Hebrew Tabernacle is difficult to
overestimate. It was the dwelling place of Jehovah among his
people: "At the door [type of Christ, the Word of God, 'I am
the door'] of the Tabernacle [type of Christ, Head and body]
of the congregation [type of all people ultimately in covenant
relationship with God] before the Lord; where I [Jehovah]
will meet you, to speak unto thee. And there I will meet with
the children of Israel [all in covenant relationship], and the
Tabernacle [Christ, Head and body] shall be sanctified [set
apart, consecrated] with my glory [Christ, Head and body, the
glory of God]." "And there will I meet with thee [Moses the
mediator, type of the Christ the Mediator], and I will commune
with thee from above the mercy seat [divine justice],
from between the two cherubim [divine love and power] which
are upon the ark [Christ, Head and body] of the testimony
[covenant, the word of God], of all things which I will give
thee in commandment [the new commandment, the spirit of
the law] unto the children of Israel [all who shall ultimately
be in covenant relationship to God]." — Exodus 29:42, 43;
25:22.
The wonderful divine lessons to the consecrated Christian
lie in the fact that "Christ [Head and body] being coma
an high priest of good things [divine blessings through the
Word] to come [in the two-phase kingdom of God], by a
greater and more perfect Tabernacle [the Christ, Head and
body], not made with hands [but the divinely 'begotten new
creatures], that is to say, not of this building [not the earthly
tabernacle], entered in once [once for all] into the holy place
[the Most Holy, type of the divine condition], having obtained
eternal redemption [deliverance by purchase] for us." — Heb.
9:11, 12.
Of what immeasurable importance it is for the consecrated
Christian to understand the Tabernacle! For there, by God's
grace, he is to live forever: "Lord, who shall abide in thy
Tabernacle [the divine condition]? who shall dwell in thy holy
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hill [in the royalty of divinity J ? He that walketh uprightly
and worketh righteousness, and speaketh the truth in his
heart." {Psalm 15:1, 2) Speaking prophetically of the great
Christ, Head and body, David says: "I [the Christ] will abide
in thy Tabernacle forever; I will make my refuge [margin] in
the covert [secret place, the divine condition, the Most Holy]
of thy wings [provided for in the divine Word]." (Psalm
61:4) How much the child erf God should want to know about
his future eternal home! Especially now that the great tribulation
spoken by the Lord is right upon the royal priesthood
, how comforting to realize that "in the time of trouble he
shall hide me [the Christ] in his pavilion [his beautiful
abode] : in the secret [the holy, the divinely begotten condition
] of his Tabernacle [the new creature in Christ, the new
mind, the word of God] shall he hide me/' (Psalm 27:5) The
church has joyed greatly and grown strong in the study of
"Tabernacle Shadows."
EZEKIEL/S TEMPLE ALSO PROFITABLE
Of scarcely less profit to the new creation is the study of
the divine sanctuary shown by the Prophet Ezekiel. Twice
does the prophet emphasize the extraordinary privilege of understanding
the significance of his wonderful vision, and urges
not merely the giving of the keen attention of the spiritual
eye and ear, but the setting of the heart upon the deep things
of God therein revealed to the sons of Jehovah : "Behold with
thine eyes [of the new mind], and hear with thine [spiritual]
ears, and set thine heart upon all that I shall shew thee; for
to the intent that I might shew them unto thee [this is the
purpose of bringing the new creature to the knowledge of these
things} art thou brought hither [to the present time and
opportunity, for the Ezekiel Temple contains lessons indispensable
now to the sons of God)." — Ezekiel 40:4.
It is important to the new creation's welfare now, as a
preparation for future service of the Lord, to give attention
to even the minutiae of the Temple: "Set thine heart [margin
], and behold with thine eyes [of divine understanding],
and hear with thine [spiritual] ears [unstopped], all that I
shall say itnto thee concerning all the ordinances [ritual] of
the house [the house of sons] of the Lord, and all the laws
['out of Zion shall go forth the law/ (Isaiah 2:3)] thereof;
and set well thine heart [margin] upon the entering in [the
porch and the Holy, the begettal and the divinely begotten
condition] of the house [the divine condition of the Christ,
Head and body, both in this life and in the divine life to
come], with every going forth [gates, Christ, the Word of
God] of the sanctuary [the entire structure, the divine kingdom
in all phases and planes]." — Ezekiel 44:5.
It would scarcely be possible for our Father to tell his
children in stronger language the importance of the message
of the Temple of Ezekiel's vision. The Temple teaches more
plainly than hitherto some lessons about the condition and the
work of the royal priesthood, the great company, and the
ancient worthies,
A MARVELOUS FAMILY SECRET
The Apostle Paul makes very clear that "ye [the little
flock] are the Temple [eternal abiding place, where God will
meet with men] of God, and that the Spirit [power, influence,
word] of God dwelleth in you [the Word of God abides in the
consecrated Christians]. The Temple [Christ, Head and body]
of God is holy [set apart from everything else to the divine
service of Jehovah], which Temple ve [the little flock] are."
(1 Corinthians 3:16, 17) "Your body [the body of Christ]
is the Temple of the holy Spirit [through the Word ; God often
identifies himself with his Word], which is in you [the Word
of God U in our mind, hoaTt and character], which ye have of
God [the divine Word comes from God exclusively]." (1
Corinthians 6:19) The Temple which Christ spoke of, "Destroy
thi3 temple [the body of Christ] and in three [onethousand
-year] days I will' raise it up [resurrect it to the
divine plane]," was first his literal, perfect body of flesh and
also his mystical body, the Church. "For he spake of the
Temple [divine sanctuary] of his body [the body members]." —
John 2:19, 21,
In gaining knowledge about the Temple of God the church
is learning about herself, her present experiences and her
coming work and glory. The Temple building was the structure
of which Christ spoke; yet it was but the central feature
of a system of courts, rooms, walls, pillars, and porches on
different planes, which collectively composed the divine sanctuary
, The various parts of the sanctuary symbolize the persons
, conditions and offices of the classes in the kingdom of
God. In due time all beings in heaven and in earth will together
become the sanctuary of the holy Spirit, when God pours out
his Spirit upon all flesh, as foretold by the prophet Joel.
This is one of the family^ secrets of the sons of God; for
our beloved Father has made it manifest to his sons, "Having
made known unto us [the house of sons] the mystery [secretj
of his will [the divine purpose, plan], according to his good
[how goodness characterizes our God!] pleasure ['thou hast
pleasure in uprightness' (1 Chronicles 29:17) ; 'all things for
thy pleasure are [exist] and were created'] which he hath
purposed in himself : that in the dispensation [the better
order of things soon to come] of the fullness of times [in the
Millennium] he might gather together [many need gathering
in] in one [one great world-wide and universe-wide church
or family] all things [all intelligent beings] in Christ [a being
is in Christ who has in him the words of Christ. All are to
learn the truth], both which are in heaven [the fallen angels,
now out of Christ, are to have the opportunity to return] and
which, are on earth [few on earth have the truth about the
Word of God; practically all, living and dead, need to be
gathered into Christ]; even in him." (Kphesians 1:9, 10)
The divine sanctuary of Ezekiel's vision depicts all the classes
in heaven and on earth which are to learn the pure Word of
God and be gathered into Christ.
UNIVERSAL HARMONY WITH GOD
In a sense God and Christ identify themselves with the
Word issuing from the Father and uttered by the Son. The oneness
between Father and Son is a oneness of mind, word, character
. Human beings now learn the Word of God relating to the
divine mind and character, and become one with God and
Christ, in answer to the Savior's prayer: "Holy Father, keep
through thine own name [through sonship] those [the little
flock 1 whom; thou hast given me, that they may be one [in
mind, and character] even as we are. ['I and my Father are
one.'] Neither pray I for these [the twelve apostles of
Jesus] alone, but for them also [the whole church] which
shall believe on me through their word f ultimately al I
classes]; that they all [the 144,000] may be one; as 'thou,
Father [through the divine Word], art in me, and I in thee,
that they also may be one in us." — John 17 :11, 21, 22.
"Be like-minded," counsels Paul, "having the same love,
being of one accord [purpose] of one mind." {Philippians %:2)
That happy age of a universe wholly in the mind, Word of
God, is pictured by the prophet Jeremiah: 'They shall [need
to] teach no more every man his neighbor, and every man his
brother, saying, Know the Lord [learn to know the Word of
the Lord : for they shall all [all on earth and all in heaven]
know me [have the mind of God, each appropriately to his
plane of being] from the least of them unto the greatest of
them." (Jeremiah 31:34) Then will the divine sanctuary be
finished. Then the Word of God will be true that is written:
"And I saw no [earthly] temple ['built with hands] there [in
the two-phase kingdom of God]: for the Lord God Almighty
and the Lamb [through the Word of God in all and all in it]
are the Temple [the Divine Sanctuary] of it." (Revelation
21:22) God and Christ themselves will be the Divine Sanctuary
; for they identify themselves with their Word ; and it
will be the indwelling Word of God. appropriate to each
being in his function and plane, that will constitute the
various 'beings as members of those classes and as parts of
the sanctuary wherein it will give Jehovah pleasure forever
to abide.
THE CROSS MUST PRECEDE THE CROWN
My dear Brother:
In the name of our Redeemer and King I greet you.
Grace be multiplied to you and all of like precious faith.
With eagerness I look for the mail, since every letter brings
gladness to my heart. You understand I can write but one
letter per week, hence little opportunity to answer all the
dear ones who so kindly write me. As opportunity offers,
please assure them of my deep appreciation of their words of
loving kindness. I learn that the dear consecrated ones are
standing steadfast in the Lord, joyfully "bearing the reproaches
that reproached ' him." Dearly beloved they are,
from whom T have much consolation.
In our Father's due time we shall be gathered to the great
General Assembly. When I find myself asking, "Is my work in
the harvest done?" at once my mind turns to the encouraging
words of Volume 3, pages 230 and 231, and especially to
Hebrews 10:36, 37. With much spiritual profit we can now
read Volume 3, Chapters 6 and 7. Sobiptube Studies. I am
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patiently and joyfully waiting on tlie Lord, having in mind
the encouraging words of Hebrews 3:6. Thank God for his
exceeding great ami precious promises !
The Kingdom of God which we seek is not in the things
pleasing to the flesh (Romans 14:17) but is of the Spirit, in
peace and joyful hope. How glad we are to forget the things
behind and look to tne great prize where our joy and pleasures
will be eternal! How could we better learn the lessons necessary
for the royal priesthood than by experience! Such
thoughts cause my heart to leap with joy.
My dear wife arrived Friday and spent an hour with me.
The messages of love from the family and others I greatly
appreciate. Presents are not receivable, except at Christmas
time, when the privilege is graciously granted without limitation
. I express my deep gratitude for those sent, just the
same.
J hope you are all pursuing the Berean Studies faithfully,
and growing in the fruits and graces of the Spirit. Be diligent
in this, beloved, and be steadfast to the end. 1 am happy in
the Lord in my present situation, and I am confident all the
dear saints in joyful anticipation are waiting for his loving
smile and the blessings of his glorious reign. But the cross
must precede the crown. Saw our brethren Sunday, who send
love.
With much love to you, the family, and all of like
precious faith, I remain
Your brother by his grace,
Joseph K. Ritthkkforp, Atlanta, Ga,
FRUITS OF THE CHRISTIAN LIFE
i Paragraphs 15-23 of this article, as it originally appeared in issue of August 15, 1U18, were reprinted from article entitled
, "The Teacher and the Lesson,'* published in issue of February 1, 1910, which please see. J
Septembeb 22. — Matthew 25:20-23; 5:3-10.
parable of the founds covebs the 11nt1re gospel auk — our lord's return — beckoning with jus servants faithfulnessrewarded
with rulers hip — unfaithfulness leads into outer darkness of the wobx.p fruits of character essenTIAL
TO JOINT-HEIRSHIP WITH CHRIST IN HIS MESSIANIC KINGDOM.
"All things are yours; . . . and ye are Christ's
The parable of the pounds is an illustration of the fact
that at his second advent our Lord, before appearing to the
world in power and great glory in a time of unparalleled
trouble, will be present among his consecrated people, many
of whom will know of his parousia, or presence. He will do
among them a judging work, and decide their rewards in proportion
to their faithfulness.
It is well to keep in memory the difference between the
parable of the pounds and that of the talents. (Luke 19:11-
27) Both pounds and talents represented money; but a talent
is sixty times as valuable as a pound. In the parable of the
pounds each servant received one pound; in the parable of the
talents the number received varied. In some respects all of
God's people have one comttnon footing and one common privilege
of service, as represented by the pound. In another
respect their opportunities, privileges and advantages vary, as
represented by the talents.
The parable of the talents is another parable of the kingdom
of heaven. Our Lord Jesus himself went into the 'far
country," even heaven itself. (Hebrews 9:24) But before
he departed, he delivered to his servants certain blessings,
privileges, opportunities, "to every man according to his
several ability," The beginning of this parable was in the
days of the apostles, when Jesus ascended on high and at
Pentecost shed forth in the Father's name the holy Spirit,
communicating a blessing upon each one of his followers, a-s
represented in the opportunities and privileges given to each.
All down the Gospel age these servants have been making
more or less use of their privileges, and more or less wisely
exercising themselves to serve the Master. Some traded with
their talents — used them in preaching, teaching, etc. Others
hid theirs in the earth, perhaps under cares and responsibilities
. ''After a long time the Lord of those servants cometh
and reckometh with them." This long time is the Gospel age,
in the end of which our Lord was to return to hear the
report of his servants and to reward them. This is the
parousia of Messiah, and his testing, sifting work in his
church.
THE EEOKONING HOUB NOW PBESEHT
We should distinctly note that this testing and proving is
not of the world; for our Lord has never recognized as his
servants any except the fully consecrated. Many Christian
people believe that we are now in the time when the servants
of the Lord are rendering up their accounts, and when he is
commending some and reproving others. But all of this testing
and rewarding of the servants of Christ is evidently prior
to any outward manifestation of the king in his glory; for
the worthy ones are to share with the Master in hia glorious
apokalupsis. (1 Peter 4:13) Therefore this testing must
demonstrate who are the worthy ones.
In the parable the servant who had received five talents and
had used them wisely, energetically, faithfully, loyally, had
doubled them, and was invited to share in the Master's joy and
glory. His reward would be a position as ruler over many.
In other words, the service of the present life is but an insignificant
one in comparison to the glorious ministry which
awaits the Lord's faithful people in the future, when they
shall sit with Messiah in his throne and, as kings and priests,
shall bless, instruct, uplift and control all the families of the
earth.
; and Christ is God's." — 1 Corinthians 3:21, 23.
The servant who had been given two talents and who was
equally faithful received his Master's approval in equally kind
and benevolent terms. He also was a good and faithful servant
over a few things; ho also would be set as a ruler over
many things; he also might enter into the joy of his Lord.
But the servant who had failed to use his talent was branded
as wicked and slothful. He knew in advance that the talent
was given him for use, because he had professed to be a faithful
servant. His failure to use the talent proved him to be
disloyal, unfaithful. Therefore it was taken away from him.
It is not for us to presume to say that the Lord will have
no blessing whatever for that unfaithful servant. All the
time he was a servant, he respected the talent as his Master'^
property; he did not lose it. But he did not use it properly.
Seemingly he represents a class very similar to that called the
"foolish virgins" in another parable. This class will not only
fail to get into the glories of the kingdom but will surely
get into the time of trouble and its outer darkness, disappointment
and chagrin, with which the Scriptures declare the Gospel
age will end and the Millennium be ushered in. The Lord
grant that this lesson may help some of his consecrated servants
to be more faithful, more careful, in the use of their
consecrated talents, in order that they may glorify the Lord
and may hear his "Well done!" in the end!
OTO LOBD'S MESSAGE DUTBBENT FBOM OTHERS
Fear of the Master has been one great difficulty with many
of us in the past. We should have gotten better acquainted
with him. We should have learned more respecting his true
character and his real purposes. If now the eyes of our understanding
are opening, if now we are seeing the beauty of
our talents and privileges of service as never before, let us
quickly dig the talent out of the earth, wash it free from all
soil and use it carefully, zealously, vigorously, for the praise
of our King, redeeming the time, knowing that the days are
unfavorable.
Of our Lord we read: "Never man spake like this man!"
(John 7:46) He was "the man Christ Jesus"; but he was
not a fallen man, not a sinner. H13 life was not derived from
Adam, but was transferred from a heavenly to an earthly
condition. Hence as a man he was "holy, harmless, undented
and separate from sinners.*' (Hebrews 7:26) More than this,
at the time of his consecration unto death he 'entered into a
covenant of sacrifice with Jehovah, and thereupon he received
the anointing of the holy Spirit, "the power of the highest."
What need have we for wonder, then, when we read that "he
taught as one having authority," as one who knew and understood
the things which he presented!
The beatitudes illustrate the difference between the teachings
of Jesus and those from all other quarters. He had a
new view of what to present. His is a message different from
all others. While other teachers instructed the people to hold
up their heads, to remember noble ancestors, etc., and thereby
be blessed, the Master encouraged his disciples to realize that
the poor in spirit, the humble-minded, would receive the greater
blessings. While other teachers held forth the rich, the great,
the learned, the mighty, the influential among men as the
patterns to be copied, if happiness would be attained, in the
beatitudes our Lord sets forth the very reverse. His prescriptions
for happiness have indeed been followed by a few; and
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these alone appreciate their merit and are finding the promised
blessings, both for the present life and for that which is to
come.
The contrast between the ten commandments of the Mosaic
law and the eight beatitudes declared by our Lord illustrates
in considerable degree the difference between the law dispensation
and the dispensation of grace. The law instructed the
house of servants what they should do and what they should
not do, "Moses was faithful as a servant over all his house."
(Hebrews 3:5, 6) He delivered to the house of servants,
typical Israel, the divine law, by the keeping of which they
might be blessed and used in the divine service.
But the Gospel message is a still higher one. It does not
ignore the law given by Moses to the house of servants, but
recognizes that law as just, holy and good. It perceives that
Israel did not obtain that which they sought — everlasting life
— 'because unable, through the weakness of heredity, to keep the
spirit of God's perfect law. The new dispensation which Jehovah
God inaugurated through Jesus provides a full ransom
sacrifice for all sinners, and purposes ultimately to -bless and
assist whosoever will of all mankind out of the weaknesses
of heredity. The law feature will be maintained, but graee
and mercy will render the necessary assistance to the keeping
of that law.
MEEKNESS A OHAEA0TEEISTI0 OF CHRISTIANS
Before that new era of world blessing is introduced, however
, the divine arrangement purposes to gather a special
class, all of whom must have the character likeness of God's
dear son, our Lord Jesus Christ. These are to be his jointheirs
, in every sense of the word — in the sufferings, selfdenials
, persecutions and sacrifices of the present life, as well
as in the glory, the honor and the immortality of the future
existence.
Our Lord emphasized the thought that undeserved persecution
is an evidence of fidelity to himself and his doctrines.
As many had spoken evil of him, so many would speak evil
of those who would seek to follow closely in his footsteps. As
he had been reproached and reviled, so his followers would
be treated. All this the Master would have them receive as
evidence or proof of their faithfulness in God and of the divine
acceptance of them. These trials would demonstrate that
God found them worthy of shaping and polishing for his service
, whereas others without such persecutions would have
every Teason to doubt that they were in preparation for the
kingdom. Those who are enduring such trials should rejoice
and be very glad. They should realize that in the kingdom
there will be different grades of honor and dignity; and that
the more they suffer for righteousness' sake, the higher and
greater will be their reward.
The prismatic sum of all the graces of the holy Spirit is
love; and those who possess them are lovely and lovable. By
and by, if faithful to the end of the way, they shall be made
perfect in holiness and shall be with and like him who is
altogether lovely, the chief among ten thousand. Our call
is to attain these blessed conditions in the kingdom, as heirs
of God and joint-heirs with Jesus Christ our Lord.
WHAT IT MEANS TO BE A CHRISTIAN
September 29. — 1 John 3:1-24.
importance op cobbeci doctrine as related to character building how to begin the christian life — what is meant
by growth 1$ gbace — our lord's instructions to his followers — the christian a steward — his duties and obligations
— the royal law of love incumbent — «0d first in all his conduct of life.
"My Utile children, let us not love in word, neither with the tongue; but in deed and in truth" — Verse 18.
We are aware that in our day the confused and confusing
doctrines handed down from the dark ages have become so
obnoxious to reasoning people that many are inclined to say:
Away with doctrines! It matters not what a man believes;
it matters everything what he does. We sympathize with
those who hold this sentiment, although we cannot agree with
it; for we hold that doctrine is all important to both faith
and works. If this were not so, our Lord would not have
given his doctrines so important a place in his teachings and
in his parables. No one can build a proper life unless he
have some foundation, some doctrine, some faith. A man with
no faith, no hope, is sure to be correspondingly lacking in
character. We believe that the important thing i3 that we
should have a proper foundation, a proper faith, a proper
doctrine upon which to build character and good works. — 1
Corinthians 3:10-15.
A Christian is one who intelligently believes that by nature
he is a sinner, that by divine grace Jesus Christ the righteous
died for the sin of the world, and that through faith in the
atoning blood and obedience to the Redeemer's teachings he
has become a new creature in Christ. (2 Corinthians 5:17)
To such, "old things have passed away; and behold, all things
have become new." Such new creatures are separate and
distinct from all other members of the race. Instead of earthly
aims, hopes and ambitions theirs are all heavenly.
It is not sufficient, however, that these should make the
proper start of faith in Christ and full consecration to do the
will of God and not their own will. It is incumbent upon
them that, having been begotten of the holy Spirit, they shall
grow in grace, in knowledge and in love. (2 Peter 3:18) This
is styled "putting on Christ"; that is to say, adding the graces
of character which God will accept and reward with association
with our Lord Jesus Christ in his kingdom. For these consecrated
believers Cod has made provision of spiritual food
in the Bible, "meat in due season" for the household of faith.
(Matthew 24:45} These are represented as at first "babes in
Christ," requiring "the milk of the Word." But if they are
faithful they will gradually attain "the full Btature of a man
in Christ Jesus," "strong in the Lord and in the power of his
might."
THE OVERCOMEBS, THE ELECT OF GOD
Such spirit-begotten Christians must needs "fight a good
fight," not with others, but with themselves, overcoming the
weaknesses and besetments of their own" fallen flesh, the allurements
of their environment, and the wiles of the adversary of
God. Such as are faithful in these respects arc Scripturally
styled "overcomers," "the very elect." The promise to them
is that they shall have part in the chief, the best, resurrection,
and thereafter be no longer human beings, but spirit beings
of the highest order, "partakers of the divine nature."
(2 Peter 1:4) In death these are "sown in dishonor," "in
weakness," human beings; but in their resurrection they are
raised "in glory," "in power," spirit beings. — 1 Cor. 15:43.
Our Lord's promise to these overcomers reads: "To him
that overcometh will I grant to sit with me in my throne,
even as I overcame and am set down with my Father in his
throne": "I will give him power over the nations"; etc. Again,
he saysr: "Blessed and holy is he that hath part in the first
resurrection; on such the second death hath no power, but
they shall be priests of God and of Christ, and shall reign
with him a thousand years."
All of our Lord's teachings are applicable to this special
class; namely, those who become his disciples, his pupils, his
followers. He did not assume to be a teacher of the world,
but merely of those who leave the world, sacrificing all to
become his disciples. To these he said: <r 5Te are not of the
world, even as I am not of the world" ; and, "If the world hate
you, ye know that it hated me before it hated you. If ye
were of the world, the world would love his own; but because
ye are not of the world, but I have chosen you out of the
world, therefore the world hateth you." The great Teacher
did not include the church nominal as his disciples, but rather
counted them in with the world. In evidence of this conclusion
…