The Watchtower, September 1, 1918
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Vol. XXX IX
BROOKLYN, N. Y., SEPTEMBER 1, 1918
No. 17
VIEWS FROM THE WATCH TOWER
Zionism is a theme of perennial interest to the Lord's people
, who for many years have watched with deep sympathy
the evidences of the return of divine favor to God's chosen
nation. The beloved Seventh Messenger has written much upon
this subject in both the Scripture Sranins and the columns
of this journal. In Vol. 2, Studies 4 and 7 he has demonstrated
the fact that Israel's "seven times*' of divine disfavor
fully ended in October, 1914: and that shortly after that date
tho Jews would return to Palestine, He also pointed out
that the year 1878 marked the turning point in the history of
Israel j for in that year an event occurred which indicated
clearly the beginning of the return of divine favor to the
Jews/ In June of that year the "Berlin Congress of Nations"
was held, in which Lord Beaconsfleld, then Prime Minister
of Great Britain, took the leading part. We quote:
"There England assumed a general protectorate over the
Asiatic provinces of Turkey, among which was Palestine;
and Turkey amended its laws relating to aliens, which greatly
ameliorated the condition of the Jews then residing in Palestine
, as well as partially opened the door for others to locate
there, with the privilege of holding real estate. But we must
remember that the year A. IX 1878 was but the turning point
of returning favor to Fleshly Israel. W have already
learned from our study of 'The Times of the Gentiles' that
Jerusalem and its people will continue to be trodden down —
controlled and oppressed by the Gentiles rd and his promises, and doubtless will be dealt with
as representative of the whole. We remind our readers that
when this volume was written r 1 8S9 ] the Jews themselves
had little thought of going to Palestine. Now Zionism has
sprung up, and has taken a deep hold upon the hearts of the
Israelites. Although it was a secular Zionism at first, it has
gradually turned to religious sentiment and hope." — Vol. 3,
p. ii.
Within less than a year after his death the joyful message
was flashed around the world that Great Britain had
promised the establishment in Palestine of a Jewish national
center to which "Jews from all countries might unite in
spread iing the influence of Jewish thought and idea-Is from
Palestine to other parts of the world, in complete harmony
with other peoples." In November of last year came the
cheering news that General Allenby had taken Jerusalem from
the Turks. Still later, about the Passover season, 1918, a
committee of representative Jews arrived in Jerusalem to form
the nucleus of a new Jewish Republic, a homeland for Israel.
In June of this year, just forty years from the time when
through the influence of Lord Beacon sfield the door of Palestine
was reopened to the Jews, the Zionists held their twentyfirst
annual convention at Pittsburgh. This convention has
attracted much attention, and is said to have accomplished
more than had all the preceding twenty conventions. Below
wo quote froan various newspapers relative to this subject:
AIM OF THE AMERICAN ZIONISTS
An excerpt from the Pittsburgh Gazette-Times reads:
"The main object of the Zionist movement in the United
States is to aid in the re-establishment of a Jewish homeland
in Palestine after twenty centuries of striving, thereby fulfilling
Old Testament prophecy. There is no thought of any
large number of American and English Jews returning to
this homeland, but rather the setting up of an ethical center;
the making of Jerusalem a City of Prayer for all peoples,
rather than a rallying point for political activities. One of
the cherished hopes of some of the leaders is a World University
for the study of spiritual questions, as distinguished
from the purely intellectual or materialistic.
"The Great War has given a wonderful impetus to the
restoration of Palestine to the Jews, which is altogether different
from the restoration of Belgium, Serbia and Roumania
to their respective peoples. The same world event is proving
an emollient in racial and sectarian affairs, and at times are
more propitious for tiie Zionist m vement than ever before.
For this reason the Pittsburgh convention will attract the
attention and sympathy of a great mass of people who under
different conditions would be less interested."
Our readers will perhaps recall that the thought above
expressed h the same t, xt Pastor Russell set forth in hi s
sermon on Zionism, delivered in the Hippodrome on Oct. 0.
1910. On that occasion he said:
"It is not my thought that the eight millions of Jews in
the world will all go to Palestine, even though it has been
estimated that the land could support more than twice that
many. It is my thought that some of your most earnest
and saintly people willgo to Palestine quickly and that the
rejuvenation there will be astonishing to the world. Further
it is my thought that the Jews in every part of the world, in
proportion as they come under the holy influences of God's
promises through the prophets, will go to Palestine sympathetically
— by encouraging those who can better go than
themselves and bv financial assistance and the establishment
there of great enterprises."— Sermons, page 482.
BESTJME OF PROCEEDINGS
From the Pittsburgh Dispatch we clip the following:
ir With all its constituent bodies cemented into one national
organization operating under one head aJid in one direction —
that of rehabilitating Palestine, the ancient home of the Jews
— the Federation of American Zionists last night concluded its
twenty- first annual convention in Soldiers' Memorial Hall.
With the amalgamation of the many subsidiary organizations
into one powerful body, the old name of the federation was
dropped and hereafter the body will be known as the Zionist
Organization of America.
"The final day of the convention, which was the most
important and largest that the organization has ever held,
was marked by the completion of the amalgamation of the
new national body, which will devote ite efforts for the restoration
of Palestine, by the adoption of a constitution and the
election of officers for the ensuing year.
"Justice Louis D. Brandeis of the Supreme Court of the
United States, who had served as honorary head of the old
organization during the past year and wiho is one of toe
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Brooklyn, N. Y.
foremost Zionists in America, was re-elected honorary president
of the new body by acclamation. The other officers, all
of whom have been leaders of long standing in the Zionist
movement, were also elected by acclamation.
JUDGE MACK PRESIDENT
"In addition to Justice Brandeis, the following were elected
to administrative offices: President, Judge Julian W. Mack,
of the United States District Court of Chicago; vice presidents
, Rabbi Stephen S. Wise, of New York, and Dr. Harry
Friedenwald, of Baltimore; executive secretary, Jacob de Haas.
of New York; secretary for organization, Louis Lipsky, of
New York; secretary for education, Miss Henrietta Szold, of
New York; comptroller, R. D. Kesselman, of New York;
treasurer, K. W. Lewin-Epstein, of New York; assistant treasurer
, Louis Robisohn, of New York.
"The constitution, as prepared by the constitution committee
, headed by William C. Cowen, of Philadelphia, chairman
, was adopted at the afternoon session. It provides for an
executive committee of 40 members, 18 of whom shall be
residents of New York and the remainder from various sections
of the country and authorizes the executive committee to decide
the places of convention. The constitution permits one
delegate to the national convention to every 100 members and
makes one-third of the total number of delegates a quorum.
It also provides that the convention shall elect its own chairman
and declares for proportional representation in the district
, the majority in the district being permitted to have
two-thirds of the delegates and the minority one-third.
THE RESOLUTIONS
"Resolutions were adopted mourning the loss of comrades
in Europe, extending sympathy and assurance of co-operation
to those who have suffered imprisonment and expatriation;
greeting members of the Jewish Legion of Honor, urging every
delegate to take necessary steps to form a lo^al committee
in his community to stimulate enlistment in the Legion of
Honor; expressing deep appreciation to the British Labor
Party for affirming the declaration of the- British Government
with regard to the restoration of Palestine; expressing deep
appreciation to the Inter-Allied Conference for Labor and
Socialism for its attitude on the British declaration; extending
greetings to the Conference for Labor and Democracy; extending
greetings to the newly formed United Organizations
of New York for the Restoration of Palestine, and recommending
to the executive committee of the Zionist Organization of
America the unification and simplification of all funds collected
in America for Zionist purposes.
"Cablegrams of greeting from Nahum Sokolow, of the
Zionist International Political Committee, and the American
Zionist Medical Unit en route to Palestine, were read."
The Afaccabaean, the official organ of the Zionist Organization
of America, states the principles of the Zionist movement.
We quote from the August number:
TJIK PITTSBURGH PROGRAM
"la 1807 the first Zionist Congress at Basle defined the
object of Zionism to be 'the establishment of a publicly recognized
and legally secured homeland for the Jewish people in
Palestine/ The recent declarations of Great Britain, France,
Italy, and others of the allied democratic states, have established
this public recognition of the Jewish national home as
an international fact.
"Therefore we desire to affirm anew the principles which
have guided the Zionist Movement sinco its inception and
wfrictfi were the foundation of the ancient Jewish state and
of the living Jewish law embodied in the traditions of two
thousand years of exile.
"1. Wo declare for political and civil equality irrespective
of race, sex or faith of all the inhabitants of the land.
"2. To insure in the Jewish national home in Palestine
equality of opportunity we favor a policy which, with due
regard to existing rights, shall tend to establish the ownership
and control by the whole people of the land, of all natural
resources and of all public utilities.
"3. All land owned or controlled by the whole people,
dhould be leased on sue exalted to the throne of Israel. When he arrived at Bethlehem
, the prophet, apparently according to divine instruction,
associated himself with the family of Jesse, grandson of Ruth
and Boaz, to the intent that after he had offered the sacrifice
he might without public display anoint a member of Jesse's
family- — one whom the Lord had chosen for the rulership of
his people. Jesse had eight sons, tihe youngest of whom was
herding sheep at the time when the prophet was looking for
the Lord's choice for the kingly office.
One by one tihe seven older sons of Jesse were inspected
by the prophet, who thought that surely the Lord's anointed
must be before him. Samuel was looking at the matter as a
man. from the human viewpoint. But the Lord Raid to him:
"Look not on his countenance or on the height of his stature;
because I have refused him; for the Lord seeth not as man
seeth; for man looketh on the outward appearance, but the
Lord looketh on the heart." The prophet then in perplexity
asked Jesse whether he had not another son. Jesse replied
that there was one, a mere lad, who was out with the sheep.
The prophet said: "Send and fetch him; for we will not sit
down till he come hither." When David came, the Lord indicated
to Samuel that the lad was the one who- was to be
anointed. WHAT GOD LOOKS TO SEE IN US
Although tihe brothers were noble young men, yet David
was the one with whom the Lord was pleased. Evidently
God had seen something about David's heart that led him to
choose the boy. He was not always pleased with David's actions
, however; for the record tells us that upon several
occasions David was guilty of sin. But on the whole he was
a very loyal, earnest-hearted man; and God was seeking a
king who would have the right kind of heart, one whose experience
would be such that in due time he could write the
Book of Psalms, a king who would be a blessing U> the people
of Israel.
This principle of choice applies everywhere. God knows the
motives of the human 'heart—the springs of thought. He sees
what we cannot see. We merely conclude from the outward
appearance whether some people seem more courageous or
weak, and others less so; but we cannot judge their hearts.
Some people may have very vicious sentiments, and yet be
able to cover them up. Others might be veTy dishonorable,
and yet be able to conceal their true heart condition. Nothing
is hidden from his sight. Therefore all who are in the
right attitude would seek to have their heart just such as God
would approve*
The qualities of heart which meet with the divine approbation
are meekness, gentleness, patience, long-suffering,
brotherly-kindness, love. With these fruits of the holy Spirit
God is well pleased. If his people are in the right attitude
of heart they will be seeking after, striving after, the development
of these qualities; for "God looketh upon the heart."
To the Jews God gave the law, with the promise that whoever
would keep it would live by so doing. To some this
might seem as if God was looking upon the outward appearance
of the individual. But not so! He knew all the while
the true condition of the fallen race of mankind. He was
fully aware that the Jews could not really keep the law.
In fact, he gave them the law in order to demonstrate that no
fallen human being can keep the divine law perfectly. Meantime
he was looking at the heaTt. Amongst those who sought
to keep the Mosaic law were some who had the spirit of
the law, and who at heart were seeking to do the will of God.
This class were rightly exercised by their experiences, and in
the resurrection will constitute the ancient worthies, who will
be made "princes in all the earth," during the Millennial
reign of Christ.
CAN THE CHTOCH JUDGE THE HEART NOW?
At our Lord's first advent we see this same principle illustrated
. When he came to the Jewish people and offered theim
the Gospel, the terms and conditions were such that only the
honest-hearted were able to profit by the divine message,
Those who weTe not honest at heart were repelled, not by any
act on God's part, but by their own heart-attitude. They
did not care to follow our Lord* To the Jews he said: "Come
unto me, all ye that labor and are heavy laden; and I will
give you rest." The honest-hearted were indeed heavy laden —
burdened by their failure to keep the law. This class needed
help; and they were blessed under the Gospel message. Of
one such our Lord declared, "Behold an Israelite indeed, in!
whom is no guile/' (John 1:47) To this class the Master
said, "To you it is given to know the mysteries of the kingdom
of heaven." {Matthew 13:10-17) But to others his teachings
were dark sayings; for God wished to favor only those
whose hearts were right before him.
All who are spirit-begotten recognize the fact that a real
Christian is a dual being, that there is on inner and outer
man. (2 Corinthians 4:16; Jiphesians 4:22-24 J While the
world sees only the outward appearance, we know that the
brethren in Christ have new hearts. Therefore, in dealing
with them, we endeavor to see only the new creature. The
world may say of a child of God; "You cannot deceive me
about that person; I see through his little schemes.'* But
the world judges only from the outward appearance. The
Lord's people, however, know that it is quite possible to have
a pure heart, and yet to have an imperfect power of expressing
the sentiments of that heart. Realizing that we are ourselves
endeavoring to live after the Spirit and to walk after
the Spirit, we should think of others of the Lord's people with
sympathy and try to see them according to the heart. When
they tell us that their heart is thus-and-so, we should look at
the heart and give them credit for the motives there, rather
than judge them by the imperfect endeavors to express their
real sentiments.
We acknowledge that a good tree cannot bring forth bad
fruit, nor a bad tree good fruit. Yet we pee that the fruit
which is natural to a tree may be more or less changed by
conditions. So amongst the Lord's people, in all those who
have experienced a change of heart there will be an outward
manifestation of that fact; and good fruits will be seen maturing
more or less rapidly. If this class make mistakes, they
will regret their failure; and if they regret this, they will
bo glad to make restitution. If they have misrepresented
some one else, thev will desire to offer apologies.
Probably we all know some of the Lord's people who
are continually making slips and blunders- — doing many things
which they ought not to do, and leaving undone those things
which they ought to do. Yet we do not reject them, as
brethren. " On the contrary, we endeavor rather to judge
them, not according to their imperfect works, but according
to their profession of heart; and we look to see whether
we can find in them some evidences of the development of the
fruits of the holy Spirit; for we are not to reject any one who
gives evidence of heart loyalty to God and the principles of
righteousness. THE ANTITYPICAI, DAVID CLASS
Our text appeals to us all in connection with the high
calling of the Gospel age; and year by year we realize more
and more its general applicability. Like the Prophet Samuel,
we are the Lord's messengers seeking for those who are to be
anointed with the oil of gladness, the holy Spirit, that they
may be kings and priests unto God in his kingdom. We too,
like the prophet, might fear to proceed with this work of
anointirfg if we did not realize that the work of sealing the
elect is a secret work which the world cannot understandIndeed
, no one can understand this matter of the sealing, the
anointing of the holy Spirit, except those who have received it
themselves — the David class, the beloved of the Lord.
The name David signified beloved; and as it applied especially
to our Lord, of whom Jehovah said, "This is my heloved
son," so also it applies to all the members of the body
of Christ. Each of these must be beloved; else he cannot be
accepted as a member. To such the Head says, "The Father
himself loveth you"; and again he admonishes us to love one
another as he has loved us. (John 15:12) It is not too
much to say that all who receive this anointing of the Lord
must ultimately be of this David, or beloved, character. The
spirit of love must be in them — love for the Lord and love for
one another; else they are none of his.
In seeking for the Lord's anointed who shall by and by
reign in Millennial glory for the blessing of all the families
of the earth, we notice that as in the type David was accounted
by his brethren too insignificant to be considered in connection
with Samuel's mission, so also in the antitype. Our Lord
Jesus was disesteemed of his brethren; and when the suggestion
was made that he should be the Lord's anointed, his
people hid as it were their faces from him — disdained him, despised
him, and considered him hopeless in regard to anything
great or glorious — "as a root out of dry ground." The same
has been true respecting the members of his body, the true,
elect church. They also have been despised and rejected of
men. Of this class the Apostle declares that they are accounted
as the filth and offseouring of the world, considered
fools for Christ's sake. — I Corinthians 4:10-13.
Again St. Paul declares that not many great, wise, mighty
or noble hath God chosen, but the foolish, the weak, the despised
, in, order that no flesh might boast in his presence.
(1 Corinthians 1 : 26-29) St. James presents the same thought,
saying, "God hath chosen the poor of this world rich in faith,
and heirs of the kingdom which he hath promised to them
that love him." (James 2:5) This principle of the divine
selection of things that are not esteemed amongst men, in
order to bring to naught those things which are esteemed
by men, is noticeable throughout the Gospel age.
VII— 32
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(Jo2 EEN OF ABRAHAM
But it was not for his skill as a general, nor for his generosity
in dealing with the spoils nor for Ids generosity on
other occasions that God loved Abraham. The quality in him
that God esteemed is repeatedly mentioned in the Bible as
his faith. "Abraham believed God." He did not lean to his
own understanding, did not believe in his own imaginations
or in those of other men or in dreams or fancies. To have God
as a friend and guide is to be esteemed far beyond every earthly
blessing.
From the divine standpoint Abraham's children include only
those who have a faith in God similar to that of the patriarch
. The original evidence of his faith and obedience was the
rite of circumcision of the flesh, which figuratively represented
a turning away from sin to be obedient to> God and thus
to become inheritors with Abraham of the promise made to
him and to his seed. To the Jews circumcision has become
largely a mere ceremony, in which they have little or no
faith. Such faithless observance of the rite entitles them to
no special favor from the Almighty. But all Jews who still
trust in the God of Abraham and in the wonderful promises
made to their great ancestor are subject to divine favor and,
according to our understanding of the Bible, will soon be recipients
of marked evidences of that favor at the hands of
the glorious Messiah, the long-promised seed of Abraham, who
is soon to set up God's kingdom and to bless all the families
of the earth.
St. Paul explains that all Christians who faithfully carry
out their part of the individual covenant which they have
made with God, whether they came originally from Jews or
Gentiles, become the spiritual ^oed of Abraham, heirs of certain
spiritual promises not yet fulfilled. But the Apostle tells
us that as the natural seed must maintain their faith in circumcision
, to mark their separateness from the Gentiles, so
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the spiritual seed must have an antitypical circumcision of
the heart, still more effective, separating them from the world
and from sin, marking them oil* as God's peculiar people
zealous of good works. — Titus 2:14.
We therefore exit or t both Jews and Christians to honesty
and faithfulness, to obedience to God; the one class, that they
may inherit the heavenly promises ; the other class, that they
may be ready for the inheritance of the earthly promises, which
will be theirs as soon as the heavenly, spiritual seed of
Abraham shall have been completed by their change of
nature in the first resurrection. The return of Palestine
to the Jewish people is a marked evidence that soon God will
deal with his chosen nation as in the days of old/; but first
must come "the time of Jacob's trouble," after which they
will recognize their Messiah, as the Scriptures foretell.- —
Zedhariah 12:9, 10.
THE GBEAT OATH-BOUND COVENANT
The great promise made to Abraham, and confirmed to
Isaac and to Jacob, reads thus: "In thy seed shall all the
families of the earth be blessed." This promise was for the
future, not for the patriarch's own time. The world was not
blessed in Abraham's day, nor did he have even one child at
the time this promise was given. Isaac did not fulfil this
promise; for it was repeated to him and later to his son
Jacob. (Genesis 26:1-5; * 28:12-15) Isaac was merely a
type of the greater seed of Abralham who in due time would
bless all mankind. Jacob and his descendants, the twelve
tribes, fleshly Israel, still looked for a great Messiah to fulfil
uhe promise, to bless them and through them all the families
of the earth.
The Apostle Paul referred to this covenant made with
Abraham, and declared that the seed of Abraham therein
mentioned is the Christ. All Christians agree to this, even
though they have not distinctively and properly associated it
with the declaration of the promise. But the Apostle makes
it clear to us that Ghrist is the seed of Abraham, that Jesus
is the Head of the Christ, and that the overcoming saints of
the Gospel age are the body. In other words, the long-promised
seed of Abraham which is to bless all the world is not
an individual, but a composite body. This is distinctly indicated
in Genesis 22:17, where the heavenly seed is likened to
the stars of heaven, a multitudinous company.
The spiritual seed of Abraham, then, is the Gospel church,
Jesus the Head and the church the body. (Galatians 3:29)
It follows, then, that this seed could not be completed until
tihe full end of the harvest of the Gospel age is reached. That
time is here, we believe. What a wonderful thought is involved
in this plain interpretation of the Word of God! It is
filled with hope for spiritual Israel, the spiritual seed, for
fleshly Israel, the natural seed, and ultimately the Millennial
blessings for all the families of the earth.
THE VEBT CREAM OF THE PROMISE
To the church of Ghrist belongs the very cream of the
Abrahajnic Covenant, "tihe riches of God's grace." The promise
implies the greatness of the seed of Abraham, the Lord
Jesus Christ and the overcoming church of the Gospel age.
This greatness is so wonderful as to be almost beyond human
comprehension. Those who during the Gospel dispensation make
their calling and election sure in Christ are to be joint heirs
with him in the glorious Millennial kingdom which is to- be
God's agency in bringing about the promised blessing of all
mankind. To whatever extent we are able to grasp the meaning
of these wonderful promises, they speak to us of blessings,
favors, "exceedingly abundantly more than we could ask or
think."— Ephesians 3:20.
The second class to be blessed under the Abrahaanic
Covenant is fleshly Israel. We are not forgetting that God
declared them to be a stiff-necked, rebellious people; that they
slew the prophets and crucified our Lord. Nevertheless, the
Scriptures clearly hold that after they have had a period of
chastisement, which they have been undergoing since our Lord's
crucifixion, and after spiritual Israel shall have been glorified
in the kingdom, then a blessing from the Lord will come
upon natural Israel. They shall be saved or recovered from
their blindness: and as the prophet declares, "They shall look
upon me whom they have pierced and they shall mourn for
him/' for the 'eyes of their understanding shall be opened.
We rejoice, too, that the Lord will pour upon them "the
spirit of grace and supplication." This God will do, not because
of their worthiness, but because of his promise made to
the fathers; for this is his covenant with them when he shall
take away their sins.
But if God is to have mercy upon the natural Israelites,
whom he declares to have been still-necked, hard-hearted and
rebellious, would it surprise us that his benevolent purposes
should be to bless others than the Jews — others who in the
past did not have the privileges of that favored nation, and
whose course therefore was less in opposition to the light? It
should not surprise us; and so we find in this great oathbouixl
covenant a blessing for all nations, all peoples. Let us
look at the promise again, remembering that our heavenly
Father made it deliberately and subsequently bound himself
to its provisions by an oath, and that therefore without a
peradventure this promise shall be fulfilled. It reads: "In
thy seed shall all the families of the earth be blessed." — Hebrews
6:13-19.
What is the blessing so much needed by all mankind? It
is the very blessing which Jesus declared that he came to give,
saying, "I am come that they might have life, and that they
might have it more abundantly." (John 10:10) It is life
that the whole world needs; and our Lord Jesus declares himself
to he the great life-giver. Indeed, in the Syriac language,
in which our Lord probably discoursed, the word life-giver is
the equivalent to our word savior. Jesus came to save mankind
from sin and its just penalty of death. It is a human
invention of the dark ages to attach eternal torment as the
penalty for sin. It is the divine arrangement to attach to
sin a reasonable, just, but terrible penalty — death. It is because
all mankind are sinners that the race is a dying one;
and for our Lord to give life implies that he will take away
the sin and all necessity for this penalty. Hence "Christ died
for our sins." ftjTTJKE OP HEATHEN PEOPLE
The clear teachings of the Scriptures are to the effect that
at the present time salvation is only for the church class, who
are the spiritual seed of Abraham under our Lord Jesus Christ
the Head of this seed; and that when this Christ company
shall have been completed, a blessing shall extend to every
member of the Adamic race, the blessing of a full opportunity
to know the Lord, to understand the advantages of righteousness
and to choose oetween obedience and everlasting life, on
the one hand, and disobedience and everlasting death on the
other.
The blessings of the future will be of such a kind that
every one who has not had a full opportunity during this
present life will have it then. This will not be an opportunity
to become members of the little flock, the spiritual seed of
Abraham, not an opportunity to have part in the great change
from human nature to divine, not an opportunity to sit with
the Lord in his throne, but an opportunity to obtain that which
was lost in Eden — human perfection, everlasting life under human
, earthly, paradisaical conditions — an opportunity of coming
again into the divine likeness, almost obliterated in the
human family during the six thousands years of the fall.
Surely the hearts of the Lord's people are stimulated as
they contemplate the meaning of the great Abrahamic Covenant
! It gives our souls encouragement as we perceive how
gracious is the character of our heavenly Father, how wonderful
is the plan which he has devised for the salvation of
mankind, and how wisely he has carried it forward step by
step up to the present hour 1 . By his grace we are what we are.
By divine favor we have been called to joint-he irship with
our Redeemer as members of the seed of Abraham, which in
the near future will begin the great work of blessing all the
families of the earth.
TWO KINDS OF LIFE AT THE SAME TIME
The word life may be used in different ways. No one
but our Lord ever had a right to two kinds of life at once.
He had a right to human life; for having been made flesh,
he committed no sin and never violated or forfeited his right
to life. He was always obedient to the divine law. His life
was not taken from him ; as he declared, he laid it down of
himself, (John 10:17-18) The Father's reward gave to him a
new life, on the divine plane. Hence he had the right also to
the divine life. He therefore had a right to two lives. Our Lord
is to give his human life to the world of mankind, and the offer
or gift of this life will be made during the thousand years of
his reign on earth. If he were still a man, and should give that
human life away, he would have no life for himself; for when
he would apply his life for Adam, he would lose life altogether.
But this right to life on two planes of being has never
been ours, as disciples of Christ, We were born under sentence
of death. We had no right to life on any plane. God
never recognized us as having even earthly rights. The
Apostle Paul says, "The life that I now live in the flesh, I
live by faith of the Son of God." (Galatians 2:20) Before
this he was in a dying condition, and the whole world is
dead in trespasses and in sins.
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THE WATCH TOWER
BuooiaYjr, N\ Y.
The only life-right the Lord's people have is spiritual, although
actually they still have a measure of human life. Our
work now is the laying down of the earthly life with ChriBt.
Our human body is being sacrificed. It is reckoned dead, but
it is really dying daily. As new creatures we nave life and
a right to life, as recognized by God. The Apostle John says,
'The world knoweth us not, because it knew him not/' (1
John 3:1) So then, we are dual beings while in the flesh,
though we are not dual-minded. The world does not understand
this. The world did not know that Christ Jesus was
a dual being when here on earth, after his consecration and
baptism in Jordan. They knew not that he had a right to
two lives — the one which he had not yet fully laid down, and
the one which he had not yet fully assumed, life on the divine
plane.
ABRAM HELPING LOT
[Paragraphs 1 to 11 of this article were reprinted from the article entitled, "Abraham was Very Rich," published in issue
of January 15, 1913. The remainder was reprinted from the article, "The Oath-Bound Covenant," published in issue of February
15, 1907. Please see the articles named.l
INTERESTING QUESTIONS
Question: What should be our attitude toward those who
have withdrawn from our meetings and are in opposition to
present truth?
Answer: Those in opposition to the Lord's arrangement
for this time should be treated according to St. Paul's advice
to the early church: "Mark them that cause divisions and
offences contrary to the doctrine which ye have learned, and
avoid them." (Romans 16:17) Mark those wlho arc tending
toward division. Do not make them your bosom friends;
do not elect them elders, deacons, etc.; for to do so would be
to encourage thorn in their wrong course. Do not encourage
any one who is in a hypercritical condition of mind or who
finds fault with the brethren. Moreover, do not permit any
suctti disposition to gain an entrance into your own heart.
Let us be gentle, courteous, but firm in our dealings with the
opposers. If any such should approach us, we would shake
hands with him, just as we would do with any worldling who
would offer us his (hand; but we would not make of them
confidential companions, would not fellowship with them.
Let birds of a feather flock together. Out Lord Jesus is our
bosom friend, or should be. We desire to be intimate with
those who have most of his character likeness and who are
therefore most like him. Counsel with those who have tihe
spirit of the Lord.
Question: What are the "heavenly things" mentioned in
Hebrews 9:23?
Answer: Under the Law Covenant a series of types cooperated
— the animals, the sacrificing of the animals by the
priests, the various parts of the Tabernacle, etc. All these
were necessary; and the blood also was necessary to their
cleansing, or purifying, which was there typically accomplished
. In Hebrews 9:23 the Apostle says that the heavenly
things, the antitypes (the word heavens means the high or
heaved up things) are purged with better sacrifices than these.
These better sacrifices we understand to be the sacrifice of
Jesus and of the church which is his body; and these better
sacrifices purge the higher things, typified by the Court, the
Holy, the Camp, etc. Thus our Lord makes atonement for
the church and for the world, making full reconciliation for
iniquity and providing for the bringing in of the everlasting
condition which God has promised: The words heaven and
heavenly in this text have no reference to spiritual things.
"'Dreamer of Dreams!' We take the taunt with gladness,
Knowing that God, beyond the years men see,
Hath wrought the dreams that count with them for madness*
Into the substance of the life to be."
TWO GENERAL CLASSES IN THE RESURRECTION
We have been asked, In view of the fact that some will
never reach the condition of perfection, how shall we understand
the words of the Apostle Faul in Acts 24:15, that both
the just and the unjust are to be resurrected?
This Scripture seems very plain and simple if we give
careful attention to what we read. Those Jews who stood by
and heard the defense of the Apostle before Governor Felix, of
which the words of Acts 24:15 are a part, had every reason
to believe that all of the just would have a resurrection- That
is what they had been taught by their forefathers. And now
the Apostle Paul was not only reiterating this, their conviction,
but adding to it. He says, "There shall be a resurrection, both
of the just and the unjust"; that is to say, the resurrection
for which God has provided, and which is yet to come, is not
only for the good, but also for those who are now evil.
The thought is not that those who remain in an unjust condition
will be granted a full resurrection. The text does not
state that all tlhe unjust will be resurrected, brought to perfection
of life. There are some now justified who will share
in the resurrection, even as there are others who are not now
justified who will also have a share in the resurrection. And
all mankind will have a stfiare in God's provision for a resurrection
. The just will have a special resurrection, which will
be a reward for their special obedience. But the opportunity
will during the incoming age be thrown open for all to gain
everlasting life, through Christ. Those who are now just, the
church clasa, will be "changed in a moment, in the twinkling
of an eye/' from the earthly to the heavenly condition*-— made
perfect spirit beings. Those of the past dispensations, justified
in God's favor through faith, are to be brought forth perfect
men, instead of in the condition in which they died — imperfect
men. This will be after the merit of Christ will have
been applied for all the world.
So we have the resurrection of the highest class of the
just — the "little flock" — on the divine plane; that of the great
company on a lower plane; that of the ancient worthies on the
earthly plane — three classes who pass their trial, their testing
, in the present life. But it has been provided in the divine
plan that the remainder of men may gradually be raised fully
up, out of every frailty, back to the original perfection that
Adam had in the beginning. They are unjust now, they have
never come into relationship with God. The divine purpose
is that the death of Jesus shall effect the release of the whole
family from the condemnation in father Adam. Therefore, the
entire thousand years of the Millennial reign of Christ have
been set aside for the resurrection of the world.
HOT ALL THE UNJUST TO BE BESTJBREOTED
But how large a proportion will profit by this arrangement
remains to be seen. The Scriptures say that during the
next age a sinner a hundred years old shall be cut off from
life altogether. They declare that such a sinner will be but
a lad, in comparison to what he might have become if he had
availed himself of the opportunities provided at that time.
(Isaiaih 65:20. See especially Leeser's translation) It will
be entirely their own fault if any do not profit by the bless
ings of that day. Only wilful, personal rejection of God and
his merciful salvation through Christ will consign any one
to the second death.
Note carefully that the Scriptures do not say that all shal]
participate in the resurrection. How about the justified class ?
Will they all be resurrected? Oh, no, there will be some who
have been justified but who will go into the second death.
And so with the world. After they have had a full opportunity
, under clear light, -whoever then sins wilfully against
this ligflit, will receive the penalty of the second death. But
nothing will be lacking, so far as God's provision is concerned
;
The Lord said, "Xhe hour is coming w B » Fo » ow . Typ« at Once 1916 300
[o/rulingl shall be o/e hundred «fd twenty ye^rs. [longer/" £5 fec^ l\l
Understanding that God does not strive with sinners and mom* riohist cowohms
that the words "he also" imply others than man being flesh, THE *»<*" ZIOHIST COKOBBS8
together with the fact that the one hundred and twenty years Deab Beotheb in the Lobd: —
referred to evidently did not apply to the age limit of man, Ju3t a note to assure you of our continued love and loyalty
since Noah, his sons and even Terah lived after the flood much to the Lord, the truth and the brethren, and of our daily petilonger
than this period, would this not tend to support the tions to the throne of heavenly grace on your behalf. May
suggested interpretation ? It seemingly is In complete harmony the dear Lord grant that your faith fail not in this the most
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THE WATCH TOWER
Brooklyn, N. V.
trying experience in your life. The Pittsburgh friends are
rejoicing in the opportunity to suffer with you, and the Lord
is granting the daily strength.
On Saturday and Sunday we had the pleasure of hearing
our dear Brother Thorn expound the further unfolding of God's
plan. He spoke of the restoration of the Jews to their land,
called the attention to the significance of their Passover Supper
coming the day following ours, and also to the significance
of the opening date of the recent Zionist Congress in Pittsburgh
, June 22nd, the day following a most memorable day in
the history of our Society. Note how in tihis wonderful sequence
of events the ceremonial and governmental features of
the movements effected have been kept separate and distinct.
This Congress accomplished more than did tihe former twenty
Zionist conventions put together; and we are agreeably surprised
to learn that it occurred forty years to the month after
the Congress of Berlin, 1878, the first ray of hope to the Jew
since the dispersion in 73 A. D. We are also glad to note that
this important Congress honored the home city of our beloved
Pastor, who for the past forty years has through his writings
been calling the attention of the world to the significance of
that event.
"A little while, now he has come,
The hour draws on apace,
The blessed hour, tihe glorious morn
When we shall see his face.
How light our trials then will seem,
How short our pilgrim way,
This life of earth a fitful dream,
Dispelled by dawning day!"
With further assurance of our daily prayers, and requesting
your prayers for our guidance, we are
Your brother and sister in the Lord,
0. M. & B. I. M.— Pa.