The Watchtower, October 15, 1918
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Vol. XXXIX
PITTSBURGH, PA. ? OCTOBER 15, 1918
No. 20
THE PURPOSE SERVED BY THE LAW COVENANT
'Wherefore the law was our pedagogue to bring us unto Christ, that we might he justified by faith.'
of good things to come" — Galatians 3:24; Hebrews 10:1.
"The law had a shadow
In coming into the family of God as sons, we are not to
get the impression that we are thenceforth freed from all
divine law. On the contrary, we may say that, so surely as
God himself had no beginning, just so surely had law no
beginning. But from the time that God's intelligent creatures
began to be created, law began to operate; for his
righteous will has always been the law incumbent upon those
of his creatures who were mode in his own image.
Since the government of Jehovah is universal and eternal,
it follows that there never has been and never can be a time
or a place without law, nor a being not subject to Jehovah's
law, or under its control. God's will is the standard of
righteousness; and this will be true throughout the eternity
of the future, as it has been throughout the eternity of the
past.
In the creation of angels, God gave them intelligence to
distinguish between right and wrong. Their minds are so
perfectly balanced that right is always seen to be right and
wrong seen to be wrong. Those in heart-harmony with their
Creator never mistake wrong for right. This capability of
moral discernment on the part of the creature is said to be
God's "image" which, when possessed, obviates the necessity
for the written law. The "image" was possessed not only
by all on the spirit planes of life, but likewise by our father
Adam in his creation.
With the law of God — briefly comprehended in the one
word love — written in their very being, how strange it would
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have seemed to the angels if Jehovah had set up in heaven
the tables of the law afterwards given to Israel! Of what
service could such a statement of the law of God be to beings
who had a much higher conception of it? Such a presentation
of the law of Adam in the garden of Eden would have been
similarly inappropriate; and none was given.
LAW IN MAN'S HEART BLUBBED BY SIN
After Adam had violated the law of God written in his
being, he passed under the sentence of death, which, working
in his members, affected him mentally and morally as well as
physically. Thus began the effacement from his heart of that
power of discernment, or knowing right from wrong instinctively
. This fallen condition and the state of the unprepared
earth into which Adam was driven, where he was compelled
to labor in sweat of face for daily sustenance, were all conducive
to the cultivation of selfishness; and hence selfishness
soon became the rule of life, instead of love, as in God's
original creation.
As selfishness gradually gained control, the law of God
became proportionately erased from man's heart. The effects
of the fall continuing naturally from parent to child as the
years rolled on, it is safe to say that in Moses' day the
original law of God was almost obliterated with the vast
majority. ,A general picture of the race aside from Israel is
given by the Apostle Paul in the first chapter of the Epistle
to the Romans, with an account of just what led to so dreadful
a condition.
October 15. 1918
THE WATCH TOWER
(307-308)
God chose, or elected, to give the law on tables of stone
to the seed, or descendants, of his friend Abraham, according
to a promise made to him, that Qod would especially use
and bless his posterity, and make them a blessing to the
remainder of the world. But as if to assure mankind that
the Hebrews were not naturally superior to other men, God
permitted them to go for centuries into slavery to the Egyptians
, then the greatest nation on earth. That law given at
Mount Sinai was given, doubtless, because the law originally
expressed in Adam's nature had become unintelligible; and it
was given to a chosen people, at the hands of an especially
chosen leader.
God's law could not have been re-written in the hearts of
the people of Israel; for that would have implied the restoration
of that nation to Edenic perfection; and such restoration
was then impossible, because the penalty of death rested
upon Israel as well as all others of mankind, and would continue
until a ransom for Adam was found and made effective*
THE TWO CLASSES OF ELECT
But the question naturally arises, Why did God give the
law upon tables of stone to Israel? Why did he not wait
until the "due time" to send his Son to be the ransom price
for all mankind, and until that price had been applied for
all, and then begin the work of "restitution of all things' 1
(Acts 3:19-21) — the rewriting of the original law in the
human heart? The Apostle Paul answers this important
question. He declares that when God promised to bless all
nations and families of the earth through Abraham's seed,
he referred not to the patriarch's offspring as a people, but
to Christ Jesus, who according to the flesh would be born
of Abraham's descendants; and that for this Son the Father
would select a "bride," a companion, of many members, but
all of one spirit with the Son to be joined with him in his
sacrificial sufferings, and later to be perfected with hjm
in glory, to share in his great work of salvation and blessing
for the whole world. — Galatians 3:16, 29; Romans 8:17, 18.
The Apostle points out that the "due time" for the Lord
Jesus to come to the earth to die as a sacrifice for sin must
be before the selection and preparation of his bride; for the
bride class must be redeemed before its members could be
called and chosen. He shows that it was the Father's purpose
that the merit of Jesus' sacrifice should be applied for
this elect class before it would be applied for the world; that
in the Father's purpose the sacrifice of these was to be joined
to that of their Head as a part of the great Sin-offering
for the world. Jesus, then, must first "appear in the presence
of God" for this class.
Moreover, it was a part of the Father's purpose that,
before the age in which the bride should be chosen, another
elect class should be prepared by testings and disciplinings
during the interval between the fall of man and the coming
of Jesus to die, but for the most part during the period
when God dealt with Israel tinder the Law Covenant. Hence
the greater number were chosen from Israel.
UCPOETANT OFFICE OT THE LAW COVENANT
This covenant which the Lord made with Israel, Abraham's
children according to the flesh, would do them great good,
even though they might thereby pass through some very
severe experiences. It would keep them from sinking lower
into degradation in proportion as they would endeavor to
keep God's law, thus preventing their losing the image of
God as completely as did other nations, and thus making
the original law of God so much the more discernible. And
not only so, but this law given to Israel would be to some
extent a standard before the world; and in this way Abraham
's natural seed might "lift up a standard for the people,"
and to a slight extent bless all nations even in the present
life, by calling a halt in the downward course and by reviving
in all to some degree the dying influence of the original
law of conscience.
Of this covenant with Israel St. Paul declares, "The Law
[Covenant] was added [to the Abrahamic Covenant] because
of transgressions [because sin was spreading and men were
becoming degraded very rapidly], tilt the promised seed should
come [not only Christ Jesus the Head, but also the church,
which is his body, to do the real work] to whom the promise
[Abrahamic Covenant] was made." "For the Law [Covenant]
made nothing perfect"; moreover, "the Law [Covenant],
which was [given] 430 years after [the Covenant made with
Abraham], cannot disannul [or in any manner change the
terms or conditions of that covenant], that it should make
the promise of none effect." — Galatians 3:19, 17; Hebrews
7:19.
There was more done at Sinai than is generally supposed.
Not only was the law written upon tables of stone given
there, but a covenant based upon the law was there entered
into, between God on the one part and Israel on the other
part, Moses being the mediator of that Law Covenant. The
covenant was the important thing! With hearts leaping for
joy Israel accepted the proposal to become God's covenant
people. It seems not to have occurred to them, however, that
theirs was a different covenant from the one made by God with
Abraham.
Great confusion of thought has resulted from a failure to
notice the point just made; namely, that the transaction at
Sinai was important, not because God there began to have
a law over his creatures — for we have seen that God's empire
never was without law — but because God there made a covenant
with Israel according to the terms of which they were
no longer to be treated as sinners, but to he accepted aB
God's servants, if faithful to the requirements of that covenant
. The law written upon tables of stone was the basis
of that covenant; for every blessing under their covenant
was made dependent upon absolute obedience to the law. —
Exodus 19:7, 8; 34:27, 28.
Hence in speaking of their covenant, it became customary
to think and speak of the law, upon which everything depended
. Thus in the New Testament, when speaking of the
Law Covenant, the Apostle calls it "the law," leaving the
word "covenant" to be understood. Yet in every instance
a glance at the language and the context shows unquestionably
that the Law Covenant is meant, and not merely the written
Law of the Ten Commandments. For instance, the expression
, "the law made nothing perfect," could not refer to the
law alone; for laws never make anything perfect. They merely
show the perfect requirements.
The law on tables of stone showed Israel God's requirements
, but it remained for the covenant to try to make the
people perfect by promising blessings for obedience and curses
for disobedience to the law. And this the Law Covenant
failed to do; for it made nothing perfect. It served, however,
to restrain sin in a measure, with those who endeavored to
obey the law; but it could not lift any out of the mire of
sin and out of the horrible pit of death. It could not give
life. It left Israel under the same death penalty as they
were under before the law was given. Additionally, as they
were bound to it by a contract with God, it brought them
under the additional penalty of their broken law. And this
God knew when he made the covenant with them.
THE LAW A OOVENAHT OTTO DEATH
God's covenant with Abraham was not hampered by a
law. It was unconditional, and was made as soon as Abraham
entered Canaan — "In thy seed shall all the families of
the earth be blessed." The seed was promised and was sure,
and so was the blessing. But not so with the Law Covenant.
It said, "The man that doeth these things shall live by
them." — Leviticus 18:5; Romans 10:5.
Israel did not seem to consider that they might be unable
to keep the law perfectly. They promptly accepted the terms
of the covenant, little realizing that it was a covenant "unto
death," and not unto life. ' Its promise of life was on terms
easy enough for perfect men, although impossible for fallen
men; but having agreed to the terms, they were bound by
them. Thus the Law Covenant "slew them," or took away
from them the very hope of life it had helped to enkindle.
It left them in a condition of despair. The Apostle Paul
voices this hopelessness when he explains: "I was alive without
the law once, but when the commandment came, sin
revived, and I died! .... Wretched man that I am! Who
shall deliver me from this body of death?" — Romans 7:7, 24.
Is it asked, "In what way was the Apostle Paul or any
Jew alive without the law covenant? Were the Israelites not
under Adamic condemnation like the remainder of the world?"
We understand the thought here to be that in his promise
made just after the fall, that the seed of the woman should
bruise (crush) the serpent's head, and in his promise to
Abraham that in his seed all the families of the earth should
be blessed, God had given clear intimation that mankind
should in some manner be delivered from the penalty of death
resting upon them. Before the children of Israel came under
the Law Covenant, they had a share in that general hope
of life. But now, having made a covenant with God that
promised life if kept, but death if broken, they had lost
the hope of the world in general and had come under an
additional penalty of death.
But God, in his infinite wisdom and mercy, purposed that
the One who should redeem the world from the curse resting
upon them as a whole, should at the same time redeem
Israel, both from the Adamic penalty and from the curse of
their Law Covenant; for "Cursed 'is every one that continueth
not in all the words of the law to do them." This he
would accomplish by dying upon a tree — a cross, thus be-
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(309-310)
THE WATCH TOWER
1»ITTSBURGH, Pa
coming a curse for Israel. "Cursed is every one that hangeth
on a tree." {Galatians 3:13; Deuteronomy 21:23) This
"curse" of the Law Covenant, es well as its "blessings/'
belonged only to the nation of Israel; for no other nations
werte under that covenant. This fact needs to be clearly
seen, ih order to understand why our Lord could not have
redeemed Israel if he had not beeni a Jew. That the "one
man/' Christ Jesus, could justly give the redemption price
for our race is "stated positively by the Apostle Paul, and
the reason is given ; namely, that all mankind died in the
"one man" Adam. But how could one man redeem the entire
nation of Israel from the curse of their Law Covenant?
HOW MOSES COULD MEDIATE FOB ISRAEL
We answer that in connection with Israel's covenant there
is a point that few seem to have noticed. It is that God
dealt with only one man in connection with the making of
that Law Covenant; and that man was Moses, who stood in
the position of a father to the whole nation, the nation being
regarded and treated as children under age. (Numbers 11:11-
15) The Lord talked with Moses in the- mount. He gave the
tables of the law to Moses, and Moses gave the law to the
people. Moses mediated between Israel and God in the establishment
of the Law Covenant. (Exodus 24:1-8) All
Israel were "baptized into Moses in the cloud and in the
sea." "He that despised Moses* law died without mercy." — ■
2 Cor. 10:2; Heb. 10;28.
So thoroughly was the one man, Moses, the representative
and typical father of the nation of Israel, that because of
Israels rebellion, God could purpose its destruction and the
fulfillment of all his engagements with Moses' family instead.
(Exodus 32:10, 31, 32) It was thus, as God's representative
on the one hand and as Israel's representative on the other,
that Moses could be the mediator of the Law Covenant between
God and that nation.
When the Man Christ Jesus, by full obedience to that Law
Covenant, became entitled to life everlasting under its provisions
, he had the right to "Moses' seat" — the right to
supersede Moses as the law-giver and representative of that
nation. Moses, being a sinner like the remainder of Israel,
could not give the Israelites life, nor gain it himself, under
the law. But Jesus, by fulfilling its requirements, became
the heir of the promise of life, and could bring them to perfection
, where they could keep Goo"s perfect law. And this
same Jesus could redeem them from the curse of their Law
by becoming a curse for them in his death on the cross, thus
giving the redemption price for Mosee and all in him, at the
same time that he was laying down his life for the world.
The law given to Israel was to accomplish various purposes
. While they could not have perfectly kept the law,
yet as a nation they did not make earnest effort to obey
the requirements of their covenant. They did not do what they
might have done. The humbling experiences which have come
to them as a result of their experience under their Law
Covenant will prove eventually a blessing to many of this
people. Through the Prophet Ezdkiel, God declares of Israel:
"Because they had not executed my judgments, but had
despised my statutes, and had polluted my sabbaths, and
their eyes were after their fathers' idols, wherefore I gave
them also statutes that were not good, and judgments whereby
they should live."— Ezekiel 20:24, 25.
THE LAW A PEDAGOGUE
From the beginning God designed that the Law Covenant
should prove "a pedagogue fa servant who in olden days
led children to school] to lead them [Israel] to Christ," as
our first text declares. It has 'done a good work in convincing
them that they are sinners and unable to save themselves
by their good works; for they have never gained life
through their law, but have continued to die; and for many
centuries they have realized the Lord's disfavor.
At the time that Jesus came there was quite a goodly
number of Jews who Were in a holy condition of heart. When
the number of Israelites then in Palestine and the surrounding
territory is compared with the number of Gentiles throughout
the world, it is remarkable that so many Jews were
found to respond to the Gospel call. In the same length
of time we believe that but a small proportion of that number
from the Gentiles would have been ready to give a hearing
ear. While only something over five hundred were found
to become Jesus* disciples up to the time of his death, yet
within' a comparatively few days thereafter many thousands
accepted him as the Messiah and were baptized, as the result
of the preaching of the Apostles on Pentecost and the
days following.
the full scope or the law
Many Israelites, however, "were in the condition of the
young ruler who came to Jesu3 asking. "Good Master, what
good thing shall I do that I may inherit eternal life?" The
Master told him that if he would enter into life he must
keep the commandments, must obey the law. Then Jesus
enumerated the commands, ending with the comprehensive one,
"Thou shalt love thy neighbor as thyself." The young ruler
replied, "All these things have I kept from my youth up;
what lack I yet?" Jesus looking upon him loved him, as
any noble person would love a character of that kind. Then
the Lord pointed out to the young ruler that he had not
comprehended the full essence of the law, that there was a
degree of consecration to which he had not attained. If he
loved God with all his heart, he would wish to serve God
with all that he had, whatever the cost. If he loved his
neighbor as himself, he would wish to use his means for
the blessing of others.
Evidently the young man had not previously realized his
responsibility. He was very rich and inclined to be selfish.
Jesus struck right at' the root of his trouble: "Go, sell all
that thou hast, and give to the poor; and thou shalt have
treasure in heaven; and come, take up thy cross and follow
me." (Matthew 19:16-22; Mark 10:17-22) Ah, this was
too much! The relinquishing of his great fortune was requiring
more than he was willing to give. He went away
sorrowful. Never before had he surmised his real heart
attitude. He had been merely keeping the letter of the law,
while missing its spirit.
MORE JEWS THAN GENTILES WERE BEADY
When we turn to the Gentiles to see how the Gospel prospered
amongst them, we perceive that it progressed very
slowly. In every new city the first convert was a Jew, one
who had been under . the law. Evidently the Jews had the
basis for faith in God. After the door of favor had been
opened to the Gentiles, the Apostle Paul went to Athens,
the center of Greek culture and learning, and preached the
message of the kingdom there. But apparently he did not
make even one convert to Christianity. It has required more
than eighteen hundred years to gather a sufficiency from
among the Gentiles to complete the 144,000 which God has
designed as the full number of the Gospel Church. — Revelation
7:4; 14:3.
So we can see that while the Law Covenant was not one
that could give to the Jews everlasting life because of their
own imperfections and the imperfections of their mediator,
nevertheless it was not a curse to them, but a blessing — not
only to those Jews who were living at the time when Jesus
came, but to many previously; namely, the prophets and all
the faithful ones who by their faith and heart obedience had
won the favor of God. (Hebrews 11) AH other Israelites
we understand, will come up in the Millennial age as Gentiles
; "for they are not all Israel who are of Israel/' as the
Apostle declares, but only those who exercise the proper faith
and render full obedience.
METHOD 07 DEALING WITH THE GOSPEL OHT/BOH
God's dealings with the church of Christ differ widely
from his dealings with natural Israel. The sanctified in Christ
Jesus, spiritual Israel, need no such law of commands as
was given to Abraham's natural seed. Love to God and to
man, and sacrificial love for the brethren, is all that is enjoined
upon the new creature in Christ. Love is the very
essence of his new mind; for it is the spirit, or mind, of
his Master. As we examine the commands of "Thou shalt"
and "Thou shalt not," given to natural Israel, we realize how
unfitting these would be for spiritual Israel. What saint
would even think of being guilty of the sinB enumerated in
the Ten Commandments!
The preface to these Ten Commandments (Exodus 20:2)
shows that these commands were given only to Israel after
the flesh: "I am the Lord thy God, which brought thee out
of the land of Egypt, out of the house of bondage." Moses
also declares (Deuteronomy 5:1-15): "Hear, Israel, the
statutes and judgments which I speak in your ears this day,
that ye may learn them and observe to do them. The Lord
our God made not this covenant with our fathers, but with
us. even us who are all of us here alive this day." (See
also Ezekiel ^0:10-13; Nehemiah 9:4-37) All God's commands
to the Hebrew people are proper and suitable for any
fallen man. But they are surely quite inappropriate to any
new creature in Christ Jesus, whose very nature as a child
of God is to do right and to please the Lord.
Under our Lord's teachings we can see that to keep the
law means more than its surface indicates ; that he who hates
his brother has the murder spirit, and is a murderer; that
he who desires to commit adultery lacking only a favorable
opportunity, is in heart an adulterer (.Matthew 5:28) ; that
he who loves and serves money, and spends time and talents
in seeking earthly riches of any kind, is an idolator. Indeed,
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October 15, 1918
THE WATCH TOWER
(310-311)
the full complement of the law is this: "Thou shalt love the
Lord thy Cod with all thy heart, with all thy mind, with all
thy soul, and with all thy strength; and thou shalt love
thy neighbor as thyself." So broad and deep is this injunction
, so all embracing, that even new creatures in Christ
cannot measure up fully to it in spirit. Because of the
hindering weaknesses of our imperfect human body, Ave need
the covering robe of righteousness furnished by our dear
Redeemer. How thankful we are that we have been assured
by the Lord through the Apostle that we are not under the
law but under grace! — Romans 6:14.
THE SUM OF THE MATTER
We see, then, the blessing that the Law Covenant was
designed to be to those to whom it was given — Israel after
the flesh. It was indeed a pedagogue to lead them all to
Christ — not only those who then became united to him; for
it will prove a blessing in the time now near at hand, when
the blindness which has afflicted Israel for nearly nineteen
centuries shall be removed, and when the Jews shall recognize
their long-looked- for Messiah. Their schooling under their law
will be a great assistance to them, when the "time of their
visitation*' as a nation shall again have come.
As spiritual Israelites, we should exercise care that our
liberty in Christ is not made an occasion of stumbling to
others who do not see the Christian's liberty, who do not
realize that Israel's law is not binding upon those who are
in Christ. Our law of love demands this, as St. Paul forcefully
points out. (1 Corinthians 8:9-13) But while thus
seeking to exercise forbearing love toward the weak, we may
rejoice indeed in our glorious liberty as sons of God. Let
us stand fast in it; Let us enjoy to the full our rest of
faith — the Christian's Sabbath!
Our Sabbath abides seven days in the week, and twentyfour
hours of the day. It is not broken by physical labor, nor
is it dependent upon physical ease. It is a deep abiding rest
of faith, and can be broken only by doubt, by unbelief, by
disobedience to our God. We now see that Israel's Law Covenant
was a foreshadowing of the good things which the Christian
church enjoys. (Hebrew 10:1) We realize that Israel's
Law Covenant was as far inferior to our covenant of sacrifice
as their sacrifices are to the "better sacrifices" of the Gospel
age, as their altar is to our altar, and as their candlestick and
their table of shew-bread are to ours. In all these things the
realities are far greater than were their shadows*
For love of thee, for love of thee, with every friend I'd part,
If only thou, my blessed Lord, wilt dwell within my heart.
I'm willing, Lord, for love of thee, to be misunderstood,
Accept whate'er thou dost permit of evil or of good.
For love of thee, for love of thee, I'll dread no scorn nor shame,
But seek each d«y, for love of thee, to honor thy dear name.
FOR LOVE OF THEE, O LORD
Content, my Lord, for love of thee, to be ignored, unknown,
No joy to know in any love save only thine alone.
For love of thee I'll strive, dear Lord, to keep the narrow way.
For love of thee, I'll watch and pray and trust thee, come what
may.
For love of thee, of thee, dear Lord, the heaviest cross I'll bear,
Assured that, through -thy love for -me, thy glory I shall share.
GOD THE HELPER OF THE NEW CREATURE
"The Lord is my helper, omd I will not fear what man shall do unto me." — Hebrews 13:6.
Whoever would come to God finds that in order to do so he
must possess a certain amount of knowledge of him and of his
glorious character. The heathen, for instance, cannot come
to him; for they do not know him, nor do thev know of the
arrangements which he has made for human salvation. Quite
a large number of those living in America and Europe have
very little opportunity for knowing God; for during the dark
ages "the faith once delivered to the saints" became contaminated
with the teachings of pagan philosophy, and the resulting
mixture brought a measurable degree of darkness. As a
consequence, there is a great difference in the teachings of the
different denominations which purport to be Christian, although
they agree to some extent. But so little ie known of the
fundamental truths of Christianity that many who accept our
Lord Jesus as their Savior have not the remotest idea of the
divine plan for the salvation of the children of Adam.
Coming to the Bible teaching upon the subject, we perceive
that God created man a glorious being, a human being,
a little lower than the angels. In his perfect condition man
had fellowship with God. He had the divine parental care, together
with all the rights and privileges of a son of God.
( Luke 3 :38 ) But when Adam became disobedient to the divine
law, he forfeited his right to be a son of God; and because
of his disobedience he w^as condemned to death. Because of the
laws of heredity, all of Adam's posterity share with him in
this alienation from God.
For more than two thousand years the matter continued.
The race of Adam were without God and having no hope in
the world. True, God made slight manifestations of favor
toward a few men, such a* Enoch, Noah and Abraham. He did
not receive these few 'back into sonship, however. Then the
children of Israel were accepted ae & nation, and had certain
promises made to them on condition that they would keep
the Law of God. But although they were granted an opportunity
of demonstrating whether tliey could keep that Law,
yet not one of them could dk> so perfectly. Therefore they could
not come back into harmony with God and receive the divine
blessing. They must remain under the curse pronounced in
Eden.
THE HIGH CALLING OF THE GOSPEL AGE
Now we see that the six thousand years which have passed
since Adam disobeyed the divine law were six great thousandyear
days, man's work week, during which he has labored
with sweat of face; and that now we are living in the great
seventh day, earth's Sabbath Day. The six great thousandyear
days of man's labor and sweat of face under the curse
are ended ; and the great seventh day is God's time for blessing
all the families of the earth, for rolling away the curse
and rolling in the blessing. The Scriptures show us that God
has a basis for the blessing of the world. That basis of restitution
to all that was lost in E|den is the fact that Christ died
for the sin of the whole world, that in due time he will make
an application of the merit of his sacrifice on behalf of the
whole world. This glorious message is the Gospel — the glad
tidings that God is willing to be reconciled to mankind, that
he has appointed our Lord Jesus as the One through whom he
may be reached, and through whom the world may come back
to God.
Meantime, God sent word through the apostles that he was
willing to make a covenant with those who would desire, during
this Gospel age, to be in fellowship with him. Those who
could exercise the faith he invited to become sons of God —
not on the human plane, as Adam was, but on the spirit plane
— and promised that in the resurrection they should hare a
change to the spirit nature, the divine nature. This invitation
went forth. Whoever heard of it was privileged to avail
himself of it, if he wished to do so.
When first we heard that God was willing to permit us
to be his children, we inquired whether there were any conditions
attached to the invitation; and we were told that there
were very stringent ones. Our Lord Jesus declared that no
man can come unto the Father except through him. In eome
way all of God's niercv and love is hidden in Christ. "He that
hath the Son hath life." We wished to get away from the
death penalty, to be free from sin and death, and to return
to God's favor. Those who heard the words of our Lord
Jesus or of his twelve apostles, those who read the epistles
written by those apostles or those who read, hymns containing
the message — no matter how they received it— -had the terms
and conditions in their minds; namely, that God was willing
to receive us through Christ, and that to become Christ's wo
must become his disciples.
JUSTIFICATION BY FAITH
A disciple is one who follows, one who imitates, one who
seeks to do as his master does. So we had before us the
proposition that whoever would come to God must believe that
he is, and that -he is the rewarded of those who diligently seek
him. We believed that our Lord Jesus Christ had given his
life for the sins of the whole world, and that we must become
disciples or followers of him. We learned that if we would
reign with him we must also suffer with him. Our Lord himself
said: "If any man will be my disciple, let him take up
his cross and follow me." That is, let him practise self-denial
and put it into effect; and then, as a reward, he will share
with Christ in his kingdom.
Aa we sought for further information, the Bible told us
that the first thing for us to do was to take the step of justification
, to be made right, made just. By nature we were
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THE WATCH TOWER
Pittsburgh, Pa.
sinners. Not only had we transgressed in the past, but we were
imperfect and did not know how to do perfectly. To be justified
is to be made right, not only as respects past sins, bu/t
also as to further sins, so that God would be willing to receive
us back into relationship with himself. The Bible shows
us thai God's plan for the world in the future is that then
whosoever will shall be made right actually. As mankind aceept
the divine terms, they will grow stronger mentally, morally
and physically, until finally at the end of Christ's Millennial
reign they will be perfect human beings, ready to be approved
of God and accepted to life everlasting, made fully
right in the sense that Adam was right in the beginning.
With the Church, however, it has been different. God did
not justify them actually, but reckonedly — "justified by
faith." Should any one ask, "What do you mean by justification
by faith ?" we reply : The Bible explains that in those
who become the church God operates along the lines of their
minds; that is to say, when we gave our hearts to him he
henceforth reckoned our flesh as dead — not to be restored with
the world by and by, but as consecrated to death. Our Lord
Jesus Christ consecrated his human life to death; and whoever
follows in his steps must do likewise.
After we had agreed to consecrate our life unto death, God
accounted it as done. He accounted us dead as human beings
, but alive as embryonic new creatures — not perfectly alive
as spirit beings, however, In order that he might test our
loyalty to himself and to the principles of righteousness, he
permitted the new will, the new creature, the newly begotten
spirit being, to use the old body and thus to demonstrate what
we would like to do, to manifest whether we really wished to
keep the covenant into which we had entered with him, whether
we would use our time, our strength, our energy — all that
fwe had — in the doing of the divine will. If our testing revealed
the fact that we merely made a lip agreement instead
of a heart consecration, then our covenant meant nothing; for
God is not seeking those who worship him in a formal manner,
but those who worship him in spirit and in truth.
IMPORTANCE OF COOTBOLLZNCt THE TONGUE
In testing us, the Lord was willing to take us according to
our intentions. If we found that we had done something for
which an apology should be made, he expected us to demonstrate
thai our intention was right by going to the injured person
and making the proper amends. Whoever is able to conquer
his tongue is able to rule his entire body. While the
tongue is a little member, yet it is very unruly. Therewith
bless we God, and therewith curse we men (James 3:1-12)
But the Scriptures give us the proper thought — "Speak evil
of no man/* How many Christians there are who are continually
stirring up strife with their tongues! The adversary
controls many in this manner long after they have escaped
from his domination in many other respects. This is largely
due to the fact that they do not detect that they are doing
Satan service, do not even detect that they are stirrers up of
strife, hatred, envy, malice and are planters of roots of bitterness
whereby many are defiled. — 'Hebrews 12:15.
So by these various means we are demonstrating to God
our obedience to his will. All this is because we have been
justified by faith. Until we were justified by faith, we had no
dealings with God. One who is not in justified relationship
with God might be doing very good work ; and yet he could get
no credit whatever as a new creature. The only way to obtain
such credit is, first of all, to become a new creature, by taking
the necessary steps. We are not actually justified now,
but are justified by faith in the blood of Jeeus Christ.
By faith we accepted the divine invitation to become followers
of the Lord Jesus Christ. By faith we presented our
bodies a living sacrifice, recognizing that these bodies were not
actually justified, se en masse.
BRIEF REPORT OP CLEVELAND CONVENTION
At Cleveland Cod's kind providence had arranged all essentials
for a joyful time of fellowship and spiritual uplift.
The attendance ranged from 800 to 1200. The stress of present
conditions, together with the realization that the hour is very
near for the great convention in glory, had developed in our
hearts a deep desire for a special manifestation of God's power
to strengthen and encourage. From the start the spirit of
sweet fellowship and joy often witnessed toward the close of a
convention seemed to pervade.
On the first day of the convention inspiring messages on
"Fellowship" were delivered by Brothers Bridges, Spring and
Herr. On the second day the testimonials and discourses were
in accord with the topic "Examination." The earnest searehings
of hearts seemed to produce in those present a deep longing
that the work of self-subjugation might be hastened to
completion at whatever cost, and that our Lord's glorious
image might shine where hideous Self once stood in the foreground
. Brother Bohnet, Hooper and Barker gave excellent
discourses.
Sunday was scheduled as "Our Lord's Day." Discourses
were given by Brothers Crist, Nash and Baeuerlein. Many
were the expressions of regret that but one day of the convention
remained. Monday was "Kingdom Day" on the program
. Following a discourse on Baptism forty-two symbolized
their full consecration to God. Among these was a boy seemingly
about nine years old t but with an appreciation of God
and of consecration which would put to shame many of mature
years. By unanimous vote of the convention a love feast
followed the afternoon discourse by Brother Baker, to permit
participation by those whom necessity compelled to leave before
the closing session. Later in the day, after an inspiring
sermon by Brother Boyd, with lovelit countenances and expressions
of deep joy evidenced by voice, by smiles and by tears
the convention closed with the singing of "God be with yoti
till we meet again."
ECHOES FROM MILWAUKEE CONVENTION
The convention at Milwaukee was acknowledged by all in
attendance to be one of the best ever held. The sweet spirit
of the Master seemed to pervade the whole atmosphere; and
all were determined to be a blessing to one another. It was
estimated that about 850 attended. Peace, joy and contentment
seemed to shine out from each face; and the determination
to be loyal to the Lord, the truth and the brethren was
the keynote of all remarks. To realize that we are three and
a half years into the great time of trouble and then to note
the smiling faces of all present was a most wonderful evidence
of our precious Master's promise: "Lo, I am with you
alwav"; and again, the assurance: "I will never leave thee
nor forsake thee."
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THE WATCH TOWER
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The convention concluded with a love feast; and many
eyes were tear-dimmed with the sorrow of parting and also
with the joy of anticipation of the great convention when we
shall be forever with the Lord.
AT OAKLAND, CALIFORNIA
One unusual feature in connection with the Oakland Convention
was that four brethren were sent there from the East,
traveling together, serving the friends at Chicago, Denver
and Los Angeles en route. At these cities two-day conventions
had been arranged, and an average of 500 attended *t
each place.
About 650 were present at the Oakland Convention, which
proved to be a most helpful and enjoyable concourse. It was
remarkable for the sweet spirit manifested ; and as those present
eagerly listened to the discourses or gave their testimony
to the Lord's grace, their radiant faces outwardly attested the
inward heart-condition. Many and fervent were the expressions
of mutual Christian love among the conventioners.
Twenty-three were immersed at Oakland.
At all the conventions resolutions were passed expressing
love and sympathy for the brethren at headquarters, and pledging
co-operation with the Society and its work.
OTHER CONVENTIONS
Other two-day and four- day conventions were held at New
Oastle, Pa,, Portland, Oregon, Seattle and Spokane, Boise,
Omaha, Kansas City, St. Louis and Toledo, while still others
are proposed. Altogether the year 1918 will be the banner
year for conventions. It is expected that the Pastor Russell
Memorial Convention at Pittsburgh Oct. 31 — -Nov, 1-3,
will be the principal one of the year. The public activities of
the Society being somewhat curtailed at present, these gatherings
seem to supply the needed stimulus and encouragements
for the friends. Evidently the Lord has wonderfully bleat the
conventions.
THE WATCH TOWER OFFICE
The Society's removal to new headquarters in Pittsburgh is
now completed, and all departments are now in operation, although
it will take two or three weeks more to get fully
settled. We have beautiful quarters on the third floor of the
Martin Building, with plenty of room, well lighted and well
ventilated. We are confident that the removal is providential ;
for the Lord's hand has been continually manifested in connection
therewith. In another column we print an up-to-date
price list of our stock on hand. Please do not order anything
not listed, until you see notice of replenished stock* in THE
WATCH TOWER, Address all letters to th« Watch Tower
Bible <S Tract Society, Room 310, Martin Building, N. S.
Pittsburgh, Pa.
To secure uniformity we suggest that our new headquarters
be referred to as "The Watch Tower Office," and that paragraph
two of the Vow be changed to harmonize therewith.