The Watchtower, July 1, 1921

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B.STS

No. 13

Upon the earth distress of nations with perplexity; the sea and the waves (the restless, discontented) roaring, men’s hearts failing them for fear and for looking to tn things coming upon the earth (society), for the powers of the heavens (ecclesiasticsm) shall be shaken. . When ye see these things begin to come to pass, then know that the Kingdom.of God is at hand. Look up, lift up your heads, rejoice, for your redemption draweth nigh —Matt 24 33; Mark 13 29; Luke 21.25-31.

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Vol. XLII

Semi-Monthly

Anno Mundi 6049—July 1, 1921

CONTENTS

- " ROCK-or AGES tOtherfoun'cation can no man lay- « RANSOM FOR

Views from the Watch Tower. ................

Convenient Bible Wanted .......................

Revival of Sanhedrim...............................

Joshua's Long Day.........................................

Questions with Answers............................

Eating in the Most Holy.....................

Life Rights and Right to Life .............

Use of V. D. M.........................................

Our Responsibility Concerning Present

Truth .......................................................

Jeremiah’s Crucial Test.................................

Saul in Cyprus and Pisidia...........................

Magian “Wise Men” and Sorcerers............

Opposition to Brethren............................

Paul in Iconium and Lystra.........................

False Worship Protested..............................

On to Derbe..................................................

..195 ..196

..197 .197 .198 .199 .200 200

.301 .201

.202 .204 .204 .205 .206 .207

“I will stand upon my watch and will set my foot upon the Tower, and will watch to see what He will say unto me, and what answer I shall make to them that oppose me."—Hahakkuk 2:1.

THIS JOURNAL AND ITS SACRED MISSION

This journal Is one of the prime factors or instruments in the system of Bible instruction, or “Seminary Extension”, now being presented in all parts of the civilized world by the Watch Tower Bible & Tract Society, chartered A. D. 1884, “For the Promotion of Christian Knowledge”. It not only serves as a class room where Bible students may meet in the study of the divine Word but also as a channel of communication through which they may be reached with announcements of the Society’s conventions and of the coming of its traveling representatives, styled “Pilgrims”, and refreshed with reports of its conventions.

Our “Berean Lessons” are topical rehearsals or reviews of our Society’s published Studies most entertainingly arranged, and very helpful to all who would merit the only honorary degree which the Society accords, viz., Verbi Dei Minister (V. D. M.), which translated into English is Minister of God’s Word. Our treatment of the International Sunday School Lessons is specially for the older Bible students and teachers. By some this feature is considered indispensable.

This journal stands firmly for the defense of the only true foundation of the Christian’s hope now being so generally repudiated —redemption through the precious blood of “the man Christ Jesus, who gave himself a ransom [a corresponding price, a substitute] for all”. (1 Peter 1:19; 1 Timothy 2:6) Building up on this sure foundation the gold, silver and precious stones (1 Corinthians 3: Ills ; 2 Peter 1:5-11) of the Word of God, its further mission is to “make all see what is the fellowship of the mystery which. . .has been hid in God, ... to the intent that now might be made known by the church the manifold wisdom of God”—“which in other ages was not made known unto the sons of men as it is now revealed”.—Ephesians 3:5-9,10.

It stands free from all parties, sects and creeds of men, while it seeks more and more to bring its every utterance into fullest subjection to the will of God in Christ, as expressed in the holy Scriptures. It is thus free to declare boldly whatsoever the Lord hath spoken—according to the divine wisdom granted unto us to understand his utterances. Its attitude is not dogmatic, but confident; for we know whereof we affirm, treading with implicit faith upon the sure promises of God. It is held as a trust, to be used only in his service; hence pur decisions relative to what may and what may not appear in its columns must be according to our judgment of his good pleasure, the teaching of his Word, for the upbuilding of his people in grace and knowledge. And we not only Invite but urge our readers to prove all its utterances by the infallible Word to which reference is constantly made to facilitate such testing.

TO US THE SCRIPTURES CLEARLY TEACH

That the church is "the temple of the living God”, peculiarly “his workmanship”; that its construction has been in progress throughout the gospel age—ever since Christ became the world’s Redeemer and the Chief Corner Stone of his temple, through which, when finished, God’s blessing shall come “to all people”, and they find access to him.—1 Corinthians 3:16, 17 ; Ephesians 2:20-22 Genesis 28:14; Galatians 3 : 29.

That meantime the chiseling, shaping, and polishing of consecrated believers in Christ’s atonement for sin, progresses; and when the last of these “living stones”, “elect and precious,” shall have been made ready, the great Master Workman will bring all together in the first resurrection ; and the temple shall be filled with his glory, and be the meeting place between God and men throughout the Millennium.—Revelation 15 : 5-8.

That the basis of hope, for the church and the world, lies in the fact that “Jesus Christ, by the grace of God, tasted death for every man,” “a ransom for all,” and will be “the true light which lighteth every man that someth into the world", “in due time”.— Hebrews 2:9; John 1:9 ; 1 Timothy 2.: 5, 6.

That the hope of the church is that she may be like her Lord, “see him as he is,” be "partakers of the divine nature’,’ and share his glory as his joint-heir.—1 John 3:2; John 17:24; Romans 8:17; 2 Peter 1:4.

That the present mission of the church is the perfecting of the saints for the future work of service: to develop in herself every grace; to be God’s witness to the woild; and to prepare to be kings and priests in the next age.—Ephesians 4:12; Matthew 24: 14 ; Revelation 1:6; 20 : 6.

That the hope for the world lies in the blessings of knowledge and opportunity to be brought to all by Christ’s Millennial kingdom, tho restitution of all that was lost in Adam, to all the willing and obedient, at the hands of their redeemer and his glorified church, when ail the wilfully wicked will be destroyed.—Acts 3:19-23 ; Isaiah 35.

PU3LISHE.D By

WATCH TOWER- BIBLE &■ TRACT SOCIETY

124COLUMBIA HEIGHTS n o BROOKLYN, NY U-S A

Foreign Offices : British: 34 Craven Terrace, Lancaster Gate, London W. 2 ; Canadian 270 Dundas St., W., Toronto, Ontario; Australasian: 495 Collins St., Melbourne, Australia; South African: 123 Plein St., Cape Town, South Africa.

Please Address the Society in Every Case.

YEARLY SUBSCRIPTION PRICE: United States, $1.00; Canada and Miscellaneous Foreign, $150; Great Britain, Australasia, and South Africa, 8s. American remittances should be made by Express or Postal Money Orders, or by Bank Draft. Canadian, British, South African, and Australasian remittances should be made to branch offices only. Remittances from scattered foreign territory may be made to the Brooklyn office, but by International Postal Money Orders only

(Foreign translations of this journal appear in several languages)

Editorial Committee: This journal is published under the supervision of an editorial committee, at least three of whom have read and approved as truth each and every article appearing in these columns. The names of the editorial committee are: J F. Rutherford, W E Van Amburgh, F. H. Robison, G. H. Fisher, E. W. Bbenisen, Terms to the Lord’s Poors AH Bible students who, by reason of old age or other Infirmity or adversity, are unable to pay for this journal, will be supplied free if they send a postal card each May stating their case and requesting such provision. We are not only willing, but anxious, that all such be on our list continually and in touch with the Berean studies.

Notice ta Stiitwrihm • We do not, as a rale, send • eard of aekncwlednoeDt for a renewal or tvorice lO ouoscnoers. fop a ne^8Ubsc.iptfon Receipt and -ntry if-enewaJ are indicated within a month by ehanre fn expiration date, as show od wrapper label.

Entered a» Second Clacc Matter at Brooklyn, N K . Pottoffiec under tho Act of March 3rd, 1879.

HYMNS FOR SEPTEMBER

Sunday .................... 4 110 11 134 1 8 303 2 5 06

Monday .................... 5 130 12 112 19 93 26 58

Tuesday ........ 6 200 13 165 20 293 27 119

Wednesday .............. 7 23 14 299 21 288 28 19

Thursday ________ 1 281 8 156 15 196 22 17 29 312

Friday ......... 2 95 9 116 16 197 23 261 30 166

Saturday ........ 3 114 IO 44 17 160 24 272 ..............

After the close of the hymn the Bethel family listens to the reading of “My Vow Unto the Lord”, then joins in prayer. At the breakfast table the Manna text is considered.

SEATTLE CONVENTION

A convention of the International Bible Students Association will be held at Seattle, Wash., August 18 to 21, inclusive. This convention will furnish opportunities for fellowship of the dear friends of the northwestern part of the United States. A number of the Pilgrim brethren will be present and the public meeting Sunday afternoon will be addressed by the President of the Society. We anticipate a season of great blessing at this convention. Let all those who contemplate attending go with their hearts fixed upon being a blessing to others as well as receiving a blessing. All communications should be addressed to Mr. G. M. Russell, Secretary, 2320 First Ave., Seattle, Wash.

It is expected that conventions of the International Bible Students Association will be held m Canada as follows: Winnipeg, August 5-7; Saskatoon, August 8; Edmonton, August 10; Calgary, August 11; Vancouver, August 13, 14; Victoria, August 16. More details about these will appear in our next issue.

PRAYER MEETING TEXTS FOR AUGUST

August 3: Jehovah 1‘roves “Jehovah your God proveth you.”— Deuteronomy 13 : 3

August 10: Jehovah Chastens “As many as I love I rebuke and chasten ”—Revelation 3 :19

August 17 : Jehovah Heals : “I am Jehovah that healeth thee.”— Exodus 15: 26.

August 24: Jehovah Clothes Us. “He hath coveted me with the lobe of nghteousness *’—Isaiah 61:10.

August 31: Jehovah Cares. “Casting all your anxiety upon him, because he careth for you.”—1 Peter 5:7.

AND HERALD OF CHRISTS PRESENCE

Vol. XL1I July 1, 1921 No. 13

VIEWS FROM THE WATCH TOWER

WRITING in the Chicago Daily News, one of the professors connected with the University of Chicago points to present conditions as being notably parallel to those existing m Europe seven hundred years ago. This was the period in European experience just following the ravages of the black plague. We quote:

“The world is in a greater state of physical, moral, economic, and social unrest today than it has been for seven hundred years or since the black death swept over Europe and destroyed more than thirty-five percent of the population, in the opinion of Prof. James Westfall Thompson, widely known authority on European history at the University of Chicago.

“Though it is true that history never repeats itself, Prof. Thompson says in an article in the current Journal of Sociology published at the University, the years immediately succeeding the great plague or black death in Europe offer striking parallels to the current social turmoil.

“ ‘It is surprising to see,’ the professor declares, ‘how similar are the complaints then and now: economic chaos, social unrest, high prices, profiteering, depravation of morals, lack of production, industrial indolence, phrenetic gayety, wild expenditure, luxury, debauchery, social and religious hysteria, greed, avarice, maladministration and decay of manners.’ ”

Bishop Charles B. Williams of the Episcopal Church is reported in the Washington Times as speaking plainly concerning reactionary activities of the most powerful and influential men in this country. A part of Bishop Williams’ remarks read:

“The United States today is in the hands of an Invisible Government. . . . We are threatened with a regime of reaction. . . . Every advocate of a change must be suppressed, they insist. Every exponent of progress must be muzzled, they cry.

“The open shop movement is to crush labor, right or wrong. The attempt is as futile as sitting on the crater of a volcano. It will inevitably turn into a sudden revolution, because they attempt to stifle the equality of opportunity.

“Business men are seeing red. They brand everyone who has a progressive thought as a ‘parlor Bolshevist’, and persons have been secretly arrested by paid spies on manufactured information and often deported without cause. It is the foulest page in American history. The very principles of Americanism have been undermined by this hysteria and panic. This is the work of the Invisible Government.”

BIG BUSINESS AND THE Y. W. C. A.

From a letter which was circulated by the Employers’ Association of Pittsburgh relative to the Y. W. C. A. campaign for two hundred thousand dollars in that

district, it looks as though the Bishop had a fairly correct idea of the situation. Because this letter is one of the most complimentary things we have encountered relative to the Federal Council of Churches of Christ in America, we publish it as taken from The Tailor, of Chicago:

“Dear Sir: For your information [we] desire to place before you the action [of] this association in reference to the Y. W. C. A.

“On January 12, 1921, we issued a bulletin to our members drawing their attention to the industrial program which had been adopted by the Y. W. C. A., a copy of the bulletin was sent you at that time.

“The local association had just begun a campaign for $200,000 when our bulletin was issued. As a result of the information given our members, the Y. W. C. A. raised only $90,000 of its $200,000.

“The ladies of the Y. W. C. A. were very ‘wrothy’ over our action, but we told them they could do nothing unless they would repudiate the action of their national body and promise not to send any of the sums they were raising to the national headquarters, where it would, of course, be used in support of the industrial program which had been adopted and which we believed to be detrimental to our American institutions.

“The dangerous attitude of some of our religious and quasi-religious institutions is one of the most serious things we have to face at the present time. Unless those of our members who are connected with the various churches of the country protest in vigorous fashion against the radicalism which is creeping into our church bodies, the result will be extremely grave. Religious bodies can hardly expect us to give them money for the purpose of manufacturing weapons with which to destroy industry.

“We presume you have seen a copy of the February 1st issue of ‘Industry’, which outlines the radical nature of the literature with which the young minds of members of the Y. W. C. A. are being brought into contact through the Industrial department of that institution.

“The radical and Bolshevik elements in the churches seem to be cooperating through the Federal Council of the Churches of Christ in America, and many of our members are expressing themselves as determined to discontinue financial support of their respective churches unless they withdraw all moral and financial support from the Federal Council.

“ ‘Eternal vigilance is the price of liberty,’ industrial as well as any other kind. Yours truly,” etc.

The employers’ and manufacturers’ associations are not the only reactionary element, according to legislation which has been recently attempted in Illinois. We quote from the Chicago Herald and Examiner:

“Drastic legislation against the ministrations of Christian Science practitioners, chiropractors, osteopaths, and other healers who effect cures without the use of drugs, medicine, 195

or operative surgery, is being considered by the Illinois Legislature at Springfield.

“Two bills have been introduced as revisions of the law ‘in relation to the practice of the art of treating human ailments’.

“The first, Senate Bill No. 362, introduced by Senator Wheeler, has been referred to the committee on public health. It would make unlawful for any 'corporation' to practise medicine, surgery, or any system of treating human ailments’11ifhout the use of drugs or medicines and without operative surgery.’ The second, Senate Bill No 363, provides that "any person who wilfully refuses, neglects, or fails to provide medical care for any minor under his or her guardianship, and the minor should die, shall be guilty ot manslaughter’.

“These bills, their opponents point out, aie directed, against all healers other than regularly licensed physicians. They are so drastic as to result in an extre'-iely autocratic healing law. which would not allow rei.gious or other practicing healers to minister to those who call on them, the opponents assert.”

It is extremely improbable that any such radical bill can pass; but the very attempt to present it shows that its sponsors themselves stand in need of some kind of treatment—the same kind of treatment which all men need, restitution to soundness of mind as well as body. That the prominent men in the j< dm of physical healing are merely experimenting aud playing to a certain extent with many of the most serious problem of life is too well known to need reiteration. If they wish to experiment and people are willing to be practised on, both sides should have the privilege; but when any privileged class attempts to interfere with the practice of other ideas by calling in powers other than those naturally contained m their own arguments and curative performances the thing is ethically wrong and cannot bring good, whether it be in the field of science or of icligion.

One of the things which science has played with during the last few years is radium. No doubt it has an important place in human affairs; and no doubt its place will be more fully understood under Messiah’s kingdom But it docs not necessarily follow that if Si little’s good, more's better’. An item from the London Daily MaH, dated Paris, reads as follow s :

“Professor Tuiher reported to Ilie Academy ot Medicine yesterday that radium has been found by seieral American institutes to be an energetic destroyer of the female generative powers.

“In order to counteract this effect the female staffs at these institutions are frequently changed.—Exchange.

“In discussing the recent death of Dr. Ironside Bruce, the Charing Cross Hospital radiologist (from destruction of the blood caused by constant exposure to X-ra\s), a colleague said that ridlolouists aie always childless.”

‘RESPONSIBILITY FOR NEXT, WAR’

In a letter written by General Tasker H. Bliss, formerly chief of staff of the United States army, and addressed to the Federal Council of Churches of Christ in America, the National Catholic Welfare Council, the Central Conference of American Rabbis, and the United Synagogue of America, occurs the following statement:

“The responsibility is entirely upon the professing Christians of the United States. If another war like the last one should come, they will be responsible for every drop of blood that will be shed, and for every dollar wastefully expended ”

But the churches in this country, viewed from the standpoint of their ministries, do not bid fair to struggle successfully with a problem as complex and far-reaching as war. The Philadelphia North American sums up ministerial shortages of various Protestant denominations as follows:

“The supply of Christian ministers is so short that authorities in many religious bodies are appealing to business and professional men to serve temporarily, and are setting up schools to train them to do so.

“Congregationalists say they need two hundred and fifty new ministers this spring, and will graduate thirty-eight from their seminaries. Methodists north and south need four thousand, if all appointments are to be met, and so tar as can be learned not halt that number will be available. Presbyterians north need three hundred and eighty new men a year, and one hundred and sixty-eight will be graduated from their seminaries Episcopalians need three hundred and thirty, part of them to meet shortage of three or four years back, and have one hundred and seventy in sight. The Baptists of the south have more than three thousand pastorless churches, and there are thirty-three thousand such churches of all kinds in the country.”

The Winnipeg Free Press reports a similar dearth in one of the Methodist colleges of Canada:

“The shortage of divinity students which the Methodist church is experiencing, along with the other denominations, is illustrated by the figures at Wesley college. At the present time the Methodist institution has twelve students enrolled in the theological course. . . .Despite the scarcity of students for the ministry, the total registration in Wesley college is the largest in the history of the institution.”

It seems that the Bishop of Birmingham, England, is trying to encourage the clergy under his direction in such a way as to make the clerical business attractive to them. A paragraph from the Glasgow (Scot.) Evening News reads:

"Urging Ins clergy to play tennis, the Bishop of Birmingham suggested that they should also learn something of the mysteries of golf, which tried the temper and tested the character.”

CONVENIENT BIBLE WANTED

Air. H. G. Wells, a prominent English writer, thinks that we are sadly in need of a new Bible. Although many Britishers would be loath to admit the fact, Mr. Wells probably reflects the feeling of the great bulk of middle-class Englishmen. In referring to alleged shortcomings of the Bible as it now is he savs:

‘•There are all sorts of moral problems arising out of modern conditions on which the Bible sheds little or no direct light. The duties of a citizen at an election, or the duties of a shareholder to the labor employed by his company, for example. For these things we need at least a supplement, if we are still to keep our community upon one general basis of understanding, upon one unifying standard of thought and behavior.”

In commenting on this proposition of Mr. Wells the Glasgow (Scot.) Herald adds:

“Why should we not have a great educational conference of teachers, scientific men, and historians from all the civilized peoples of the voild, and why should they not draft out a standaid world history for geneial use in the world’s schools? Why should that draft not be revised by scores of specialists? Discussed and rediscussed? 1’olislie 1 and finished, and made the opening part of a new Fable of civilization, a new common basis for a world culture? At intervals it would need to be revised, and it could be revised, and brought up to date in the same manner.”

It seems that what these gentlemen want is not a Bible that fixes standards but a railway time table, which doos not prescribe the movements of the trains so much as it records them.

A new book has recently been added to the colossal pile produced by the war. This one is “The Memoirs of Count Witte”. A reviewer of the production in the Winnipeg Free Press says:

“It throws a flood of light on the secret scheming of emperors and statesmen during the generation that preceded the Great War and will convince its readers that nothing that has been said in denunciation of the divine right of kings or the evils of secret diplomacy has been half strong enough.”

REVIVAL OF SANHEDRIM

A movement is on foot to reestablish the ancient Jewish Sanhedrim in Palestine. The matter cannot be much more than sentimental show until the Lord Jehovah himself ‘restores their judges as at the first’. This Sanhedrim plan has some immediate advantages, however, inasmuch as it tends to draw together two great and important factions among the Jews. For a thousand years Jews have been measurably divided into two big camps because of language differences. There have been the so-called Spanish Jews and the Jews from what is roughly called Russia, but more discerningly called “the Pale”—about equally divided between Poland, Galicia, and Russia. This latter group is the more numerous and the one referred to by the Prophets as being, in “the north country”. But the Spanish school has been very influential m preserving many of the Hebrew histoncal writings. A clipping from the Chicago Herald and Etraniiner on this subject reads:

“Opening of the i;tbbmi<;il congress for the reconstruction of the old superior court, which will deal with all Jewish religious questions, is regarded throughout Palestine as the most important event since the destruction of the Sanhedrim in the fourth •century.

‘‘Its duties were to decide questions of religious law, to arrange the calendar and to provide the king with correct copies of the Torah [the law].

The Sephardim are the Ladmo-speaking Jews of Spain, Tunis, and Saloniki, while the Yiddish-speaking Jews of Poland and Germany belong to the Ashkenazim.

“Both parties will find a common tongue in modern Hebrew, which is now one of the official languages of [Palestine.”

JOSHUA’S LONG DAY

[The following item appears to be a quite possible explanation of Joshua’s command concerning the sun. By a careful reading of the historical account it is discernible that ‘the thing which was not known before’ was the fact that Jehovah responded to the commands of a human being in regard to the elements. The wonder is made to attach to this fact rather than to the “staying” of the sun. The following explanation, taken from the Aberdeen (Scot.) Evening (Juzette, covers the question of the sun, but one could wish that the astronomer had said something about the moon, which also figures in Joshua’s command; but it does not stand out prominently iike the sun.J

JOSHUA’S Long Day” was the subject of a paper read before the Victoria Institute by Mr. E. Walter Maunder, formerly Superintendent of the Solar Department, Royal Observatory, Greenwich. The Times has the following report of the paper:

The “standing still” of the sun and moon at the command of Joshua, he said, has been considered by sceptics as a most effective weapon against the truth of Scripture. To the astronomer the words ascribed to Joshua, “Sun, stand thou still upon Gibeon; and thou, moon, in the valley of Ajalon,” suggest two rough but definite astronomical observations. The sun, to Joshua, seemed associated with Gibeon, and the sun can be naturally associated with a place on the earth in either of two positions: it may be directly overhead to the observer, in which case he-would consider it as being “upon” the place where he himself was standing, or he might see the place on the skyline and the sun, either rising or setting, just behind it.

In the present instance the chronicler distinctly states that the sun was in “the midst of heaven”; that is to say, “overhead,” in the “zenith”. This assures us that Joshua was at Gibeon, that it was summertime, and high noon. Next, the moon to be visible at all must be far from the sun; it therefore must have been low down on the horizon, in the direction of the valley of Ajalon, which is northwest of Gibeon. The moon therefore was setting and in its third quarter. This fixes the date in the month as about the 21st day of the natural (the Jewish) month, and the month of the year cannot have been earlier than the fourth. In our present calendar the day of the battle must have corresponded nearly to July 22. We cannot tell the year.

An important item in the narrative of the battle is that the Amorites, after their defeat, did not fall back on their base, which was Jerusalem, but fled toward the northwest, away, from that place, through the Beth-horons, then westward to Azekah, and southward to Makkedah, where the battle stopped at sundown. They were evidently attempting to gain the cities of Eglon and Laehish, whence many of them had come. They had been “discomfited” at Gibeon and had become a mere mob.

It was at this moment, when they were routed, that Joshua issued his great command, the time being noon in high summer, and he himself standing at Gibeon.

The Israelites had already been seventeen hours on foot, and a very long, arduous pursuit lay before them, in which the enemy not only had a long start but must have been fresher than the Israelites. The sun's heat, therefore, must have been most distressing to the latter, and Joshua must have desired it to be tempered, and the Lord harkened to his voice and gave him this and much more. A great hailstorm swept up from the sea, bringing with it a sudden lowering of temperature, and no doubt hiding the sun with thick clouds.

This is beyond doubt the meaning of the word which our version translates “stand thou still”, but which means literally “be thou silent”. The secondary meaning of the word is to “desist” or “to cease”, and therefore in some cases “to stand still”. But it is impossible to suppose that Joshua at noon in high summer, in the highland of Southern Palestine, i. e., in one of the hottest countries of the world, wished the sun to be fixed overhead for many hours still to come. He wished it to cease, not from moving but from burning.

It was noon when Joshua spoke, and seven hours later, when he reached Makkedah, the sun was setting. Now from Gibeon to Makkedah, by the route indicated, is some thirty miles, a full day’s march for an army. But the Israelites had no clocks or watches, and the only mode of measuring time available to them was the number of miles they marched. So measured, that afternoon seemed to be double the ordinary length; “the sun had hasted not to go down about a whole day”.

QUESTIONS WITH ANSWERS

ADOPTION OR NOT

UEST10N: Is it correct to use the word 'adoption’ to describe our entrance into the divine family ?

Answer: We must answer in the affirmative, for the reason that the inspired Apostle himself uses this word. Our only basis for knowledge lies in the recorded Word. And our ideas must be bent, our philosophies must be revamped, if need be, to conform to that Word. In no other way can we make sure progress. Whatever is said elsewhere in the Bible about spirit-begetting and the starting of the new life, the broad fact remains that we who were once strangers and outsiders in respect to God’s family are now members of that family, although we have not as yet attained our majority. And through all the experiences of repentance, conversion, consecration, justification, and sanctification our consciousness and personality have persisted. Otherwise there would be no object in calling members of the human family at all; it would be much less trouble to create new beings outright. But here we are, and there we were. An ’individual not born into a family has no other means of becoming a member of that family except by adoption. So the Apostle says: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us 'with every spiritual blessing in the heavenlies m Christ: even as lie chose us in him before the foundation of the world, that we should be holy and without blemish before him in love: having foreordained us unto son-placement through Jesus Christ unto himself, according to the good pleasure of his will”.—Ephesians 1: 3-5.

The Diaglott uses the word 'sonship’ in this passage, although it is plainly inadequate. The Greek word is uiofleata (uiothesia) and is compounded of vto; (wios), son, and tHHhu. (titheemi), to place, to set. The Analytical Greek Lexicon gives for this w’ord the definitions, “adoption, a placing in the condition of a son". Robinson’s Greek and English Lexicon: “the placing as a son, adoption”. Grove’s Greek and English Dictionary: “son-appointment, adoption”. Liddell and Scott’s Greek and English Lexicon: “adoption as a son”. These authorities will determine the general significance of the term. Now, let us look at the New Testament passages in which the word is contained, other than the one already quoted:

“Ye received not the spirit of bondage again unto fear; but ye received the spirit of son-placement, whereby we cry, Abba, Father. The [this] spirit itself beareth witness with our spirit, that we are children of God: and if children, then heirs; heirs of God, and co-heirs with Christ; if so be that we co-suffer, that we may be also co-glorified.”—Romans 8: 15-17.

Here the word 'adoption’ or 'son-placement’, is unquestionably applied to our present state. We are not yet born as new creatures; hence we could not be sons by birth. But we are sons, and the way in which we became sons was by adoption. Here we are heirs of God, though the time for the receiving of the inheritance is a thing yet to come.

When that time comes, when we have attained our majority, there will be a ratification of our adoption; and that ratification will come automatically with the giving of the inheritance. It is the hope to which we, who have now the first fruits of the spirit, the advance benefits of being sons, earnestly look. “We groan within ourselves, waiting for adoption [that final and unalterable son-placement experienced at the time of], the redemption of our body.” This anointed body or corporation will be changed from its present state of humiliation to that of glory. (Philippians 3:21) Meanwhile the conforming to the image of God’s Son is taking place; for it is the divine determination that he is to be “the firstborn among many brethren”. The same points of argument are used by the Apostle in

Galatians 4: 4-7, with the added thought that both those who were at one time under the Law and those who were strangers from the commonwealth of Israel are brought into the same family: “And if a son, then an heir through God”.

It is this same thought of son-placement which is expressed (but not with that word) in Colossians 1:12: “Giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light”. We could not do anything to become sons, strictly speaking. The very most we could do would be to place ourselves at the disposal of the adopter. Only a son is meet for an inheritance; an inheritance cannot be earned. Therefore, the way in which God has made us meet to be inheritors of those things prepared for the saints in light is by making us sons, and thus designating us for heirship. He has “delivered us out of the power of darkness [where we were ‘enemies through wicked works’] and translated us into the kingdom of the Son of his love”.

EATING IN THE MOST HOLY?

Question: “Did the high priest and under-priests enter the Most Holy after the Day of Atonement?”— Question 44, chapter 5, Tabernacle Shadows.

Answer: The answer to this question as given in paragraphs 211-12 of the Tabernacle Shadows is to the effect that the under-priests went in rather frequently to the Most Holy. But, aside from the improper rendering of Numbers 18:10, there is no scripture to show that the under-priests carried on any activities there. When they went in to cover the furniture the cloud had lifted, and the glory light with it. Numbers 18:10 is speaking not of the Most Holy as an apartment, but of the most holy or hallowed parts of the sacrifice under consideration. Every accepted sacrifice was holy, but the most holy parts of it were those portions taken by the priest, not because the priests took them but because Jehovah gave them to the priests: “I have given them to thee, and to thy sons and thy daughters with thee, as a portion for ever”. “Unto thee have I given them by reason of the anointing.” (Numbers 18:11, 8) The Revised Version makes this passage perfectly dear. The law had already specified where these things were to be eaten, not in the Most Holy, but in the Court. "In the holy place shall it be eaten, in the court of the tent of meeting.”—Leviticus 6: 26.

These facts would suggest that, while the underpriests will be in the heavenly condition, they will still be under-priests, and such affairs of state as need to be taken up with Jehovah (as pictured by the inquiries by Urim and Thummim) will be taken up by the Head, the High Priest. Whatever may be the social relation of the under-priests in the family of God, this will be their official relation. Even in the type it was only in times of great national crises that the high priest ventured into the Most Holy with the Urim and Thummim on other than Atonement Days.

BLOOD ON THE DOOR POSTS

Question: What is signified by the door posts and lintels on which the Israelites were instructed to sprinkle the blood of the paschal lamb of Egypt?

Answer: This picture should not be confused with that given in Hebrews 10:22, which speaks of having our hearts sprinkled from a consciousness of evil’. That is an allusion to the law of sprinkling the flesh or garments with the ashes of the red heifer mixed with water, or, possibly, to the sprinkling of the under-priests with the blood and oil. This lye water was used for all manner of ceremonial uncleannesses. Blood is used in a figure of cleansing by the Apostle John (1 John 1: 7, 9), but that is not a sprinkling picture. The sprinkling of blood is in the nature of a testimony, as are other handlings of blood. For instance, we read of the blood of Abel speaking, and of the blood of Jesus that speaks of happier things than vengeance. (Hebrews 12:24) So, here in the Passover, the sprinkling of the blood on the door posts and upon the lintels of the houses was a testimony that the people believed what God had told them by the mouth of Moses. Obedience to this command was a confession before all the land that they believed God in this matter.

Now, how is it that we make confession of our faith in the blood of the Lamb? We do this by our mouths, by our powers of speech. Speech is the special power of expression which intelligent beings have. They make use of it to convey their intelligent decisions., “With the mouth confession is made unto salvation,” although it is “with the heart [that] man believeth unto righteousness”. The door is not the heart. The heart would be represented in this Passover picture, if at all, by the hearth inside of the house, on which burn the fires of love and around which are gathered the family of faith. The door pictures the means of egress from the heart. That means of egress is the mouth. It is the mouth that does the speaking and the testifying, although it is out of the abundance of the heart. Therefore the Psalmist prays: “Set a watch, 0 Lord, before my mouth; keep the door of my lips”.—Psalm 141:3.

Whether the interior of the house be viewed as the individual life or the common life of each ecdesia, the thought is much the same. The individual confesses with his lips to God and to the world that he has faith in the power of the blood of the great Lamb of God. As touching the ecdesia, the sprinkling would suggest that its public witness should be of the same nature as the private confessions of individuals; in its evangelistic work the preaching of its representatives should be of Jesus Christ and him crucified as the basis for the world’s hope.

The door of the house was the place of testimony. It was to the door posts of his master’s house that the voluntary slave was taken to have his ear thrust through with an awl. It was to the door of her father’s house that the erring damsel was to be brought for stoning. (Deuteronomy 22: 21) So m connection with the matter of testimony the Apostle besought the Colossian brethren that they would pray for him that God might open a door of utterance, that he might speak the mystery of Christ, for which he was also m bonds ; that he might make it manifest, 'as he ought to speak’.—Colossians 4:3, 4.

PROSPECTIVE JUSTIFICATION?

Question: Now that the theory of “tentative justification” has been shown to be unsupported by the Scriptures, may we not say that there is a certain relationship between the approaching individual and God which could be called prospective justification?

Answer: Our answer is, No. There is- a certain amount of favor, even for the unjust, in the ram and sunshine which nearly all have. There is much more favor for those who are repentant; still more for those who have converted or turned around. Favor is a thmg that increases more and more. It expands in the ratio of one’s nearness to God. But favor is not approval. No one can be approved, in the proper sense of that word, without being just; either natively j'ust or im-putedly just. Since this just state into which one is brought m response to his demonstrated faith and by virtue of the blood of Christ is an absolute state—i. e., one is cither approved or not approved for the purpose of sacrifice—therefore the expression 'prospective justification’ is only confusing. We can see no advantage from its use. There is no justification in prospect for anyone, either in this age or the next, who has not made a consecration of his heart and life to the Lord. It is not God’s purpose to shower the full riches of his grace upon those who do not desire them. If one is walking with his face toward the north it cannot be said that south is any part of his prospect. But if, no matter how-near the extreme north he may be, he turns around and starts in the opposite direction, then and then only is the south a prospective thing for him.

LIFE RIGHTS AND RIGHT TO LIFE

Question: What is the distinction between life rights and right to life; and will men have life rights during the Millennial age?

Answer: Neither term is found in Scripture, though both are Scriptural; that is, both convey thoughts which are taught in the Scriptures. Life rights are simply life privileges, the privilege of exercising those powers which are associated with animation—seeing, hearing, tasting, smelling, sleep, work, play, study, happy environment, etc., etc. The right to life is the divine authorization for life, the divinely issued franchise on life. This will not be issued until the end of Messiah’s reign; then it will be absolutely and unquestionably true that “he that liveth and believeth on me shall never die”.—Jn. 11: 26.

It might be argued that since man will not have life until the end of the Millennium, therefore he cannot have any life rights until that time; that would be good reasoning. It is true. But the Scriptures sometimes use the words 'life’ and 'living’ with their everyday meaning, as he is “Judge of quick [living] and dead” (Acts 10: 42), and “the living know that'they shall die”. (Ecclesiastes 9:5) In this accommodated sense of the term men will have certain life rights or privileges during Christ’s Meign, but not all-of them. Indeed, men have some of the puvileges that accrue from living even now. But the more of mental and physical excellence they have, the more of life’s privileges will they be able to enjoy. They will not have, all of life’s rights until they are turned over to God, even the Father, until they stand the searching test of that time and receive their franchise for life; for dominion in the earth was one of the life rights of Father Adam.

USE OF V. D. M.

Question: Is it advisable for those of us who have passed the V. D. M. Questions to use these letters after our names, especially m advertising for public meetings ?

Answer: The Bible lays down no law concerning the use of titles, and therefore each is at liberty to use his own judgment. But while the Bible lays down no law, it does set us an example of simplicity. We may go further than this, and quote the Apostle’s words: “Be ye followers of me, even as I also am of Christ”. (1 Connthians 11: 1) The Apostle Paul was the first messenger to the church, and he did not encourage the use of titles or pompous exhausts after the names of the workers of that time.

However, the question resolves itself into one not of lawfulness but of expediency. What are the advantages; are they commensurate with the disadvantages? The advantages are hard to establish, if there be any. It is not supposable that any child of God would knowingly append any title merely for the gratification of his vanity, as a means of calling attention to himself as an extraordinary or unusual personage. That motive must be ruled out. There is another possible one: that it might contribute in some way to the attractive power of the advertisement, by implying that the person advertised to speak was someone capable of claiming the time and attention of his prospective auditors. This might have some weight if it were surely known what the letters of the title mean. V. D. M. is not known; and it could hardly be expected to overawe the unwary, much less the wary. We should have no desire to overawe anyone, but merely to tell the truth under the most favorable circumstances possible. If V. D. M. helps to get a listening ear, use it. But we do not believe it will help as a rule. The majority of people are fairly well informed in these days of books, and newspapers,- and moving pictures; and anything that looks as though it might be affected is more likely to turn away rather than to draw on any budding interest.

We have just the same rights to the use of this suffix as the representatives of any other religious bodies have to theirs, no more, no less—unless, of course, their titles should definitely dishonor God, which is not the case with the more frequent ones m use in Christendom. “Reverend” does not mean revered, but “revering one”. “D. D.”, only approximated by its English translation, means “a teacher in things pertaining to God”. These titles will stand analysis, but their use has not brought glory to God’s name nor lent clearness to his message of truth. Many godly and devout men have had these titles, but the titles added nothing to their influence and works. Indeed, if those same persons were living now, the titles would detract from their usefulness decidedly.

Our belief is, therefore, that the message which we have is one that rests not in the excellency of man’s speech or title, but in the power of God. Therefore, “mind not high things, but condescend to men of low estate”

OUR RESPONSIBILITY CONCERNING PRESENT TRUTH

“His word was tn my heart as a burning fire shut up m my bones, and I was weary with forbearing, and I could not stay”—Jeremiah 20:9.

[One of the pilgrim brethren writes us that tioin time to time he' hears murmurings and complaints against the Society because of the Society’s request that the friends engage in what are sometimes called “drives”, or, more properly stated, organized and energetic eftorts in making proclamation of the message of the kingdom ; that those who thus complain insist that such a course is contrary to that taken by Pastor Russell, and that he never urged the friends to be active in the service. The brother- then suggests that we repioduce an article under the above title winch appeared m The Watch Tower of July 1, 1914, wherein Brother Russell called attention to the importance and necessity of activity in the Loid's service. We reproduce the article.]

THE Prophet Jeremiah is here using a very forceful comparison. He had a burning zeal in his heart, a consuming sense of the importance of the message given him to deliver. His previous declaration of the word of God concerning Israel had been so despised and rejected that he had become disheartened. He himself declared: “The word of the Lord was made a reproach unto me, and a derision, daily. Then I said, I will not make mention of him, nor speak any more in his name. But his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.” His message had to be spoken. The Lord had instructed him to tell Israel that they were about to be given over into the hands of their enemies.

This word of the Lord to the Prophet Jeremiah was given prior to the seventy years captivity of the Jews. There were false prophets among them who declared that the King of Judah was to gain a victory over their enemies. The people were glad to hear this assurance; and they despised the true Prophet of the Lord, who gave them the real message from God. Jeremiah told them that they had failed to keep their covenant with the Lord; that they had failed in their responsibilities to Jehovah, whose people they professed to be, and whom they had promised to serve faithfully; that it was not too late even then for any to be delivered who would repent; but that the nation was surely to be delivered to their enemies and carried away into captivity.

JEREMIAH’S CRUCIAL TEST

Jeremiah knew that the false prophets would encourage the king, and that he himself would bring the king’s wrath upon his own head by reiterating the message which Jehovah had commissioned him to deliver. He shrank from the infamy, the reproach and the persecution which by experience he knew would result from loyalty to the Lord. But he overcame the temptation to hold his peace. He would speak as God commanded him, let the cost be what it would. He would tell Israel again the words which had been given him. He would give them a further warning.

If Jeremiah had allowed his fears to overwhelm him, and had withheld the message, undoubtedly he would have been set aside as the mouthpiece of God, and another would have been commissioned to deliver the message. The burning within the heart of the Prophet would have grown feebler and would ultimately have died out. When a fire is kept shut off from a draft for some length of time, it will become extinguished. This is as true in the realm of moral and spiritual forces as in that of physical nature. This is why the Apostle Paul urged: “Quench not the spirit”. We might let the holy spirit of God die out in our hearts by a failure to do our duty, a failure to keep our covenant faithfully. The light within us, the holy fire, would smoulder for a time, and finally become extinct. The Prophet Jeremiah could not withhold that which God had commanded him to speak; he could not quench the fire within his soul without losing his relationship with Jehovah.

GOD’S MESSAGE GIVEN US TODAY

Thus it is with us today. God has let us into the secret of his counsels. He has granted us a wonderful spiritual illumination. He has given us a message of the utmost importance to deliver to his professed people. We have been informed by the Lord that a great change is impending—that the lease of power to the gentiles is about to expire. We are instructed that the present religious systems of Christendom are to go down, that the rule of the present order is about to end, and that the dominion is about to be given “to him whose right it is” to reign. The kingdoms of this world are about to “become the kingdom of our Lord and of his Christ, and he shall reign for ever and ever”.

This message is not be stated in a rude manner. But it is to be stated, nevertheless. The great King whom God hath appointed is about to come in. In Jeremiah’s time, the message was that the kingdom of God, his typical kingdom, was about to be overthrown. The lease of power to the gentiles, under the domination of the prince of this world, was about to be inaugurated. This order of things was to be permitted to run for an appointed time. That time is about to run out. The King’s Son is soon to receive his long-promised inheritance. (Psalm 2:7-9) We are glad that our message is not now the overthrow of God’s kingdom, but the very opposite of this—the overthrow of the kingdom of darkness and the establishment of the kingdom of God.

So we are to tell forth this glorious message. We are to tell it in our actions, in our words, by the printed page, by pictorial presentations to the eye, and in every way that the Lord shall give us the opportunity. If through fear of persecution or of losing prestige in the eyes of men, for love of ease, or for any reason whatever, we should fail to give forth the message of God, it will be taken from us-and given to one who is worthy. The Lord is seeking those who are valiant for him, for righteousness, for truth. If we prove ourselves weak, we are not fit for the kingdom.

ARE WE FULFILLING OUR COMMISION?

Is this wonderful message, this message the like of ■which was never before granted to men or angels to tell, burning within us? And are we speaking it forth, that its inspiration may cause other hearts to take fire? Can we sing with the poet:

“I love to tell the story, It did so much for me I And that is just the reason I tell it now to thee”?

If we refrain from telling the glad tidings, the result will be that the fire of God’s holy spirit will become extinguished within us. And if the light that is within us become darkness, how great will be that darkness! The possession of the truth — God’s message — brings with it great responsibility. Shall we prove faithful to it? Shall we show to our God our deep appreciation of his loving kindness in granting us the knowledge of his wonderful message of salvation, his glorious plan, with its times and seasons?

There is a difference between the operation of the Lord’s spirit in his children now and its operation in the days of the Prophet Jeremiah and the other holy prophets. During the Jewish age the holy spirit acted upon the servants and mouthpieces of God in a mechanical manner. Now the people of the Lord have both his message in his written Word and the begetting of the spirit, which gives us a spiritual understanding impossible to his people of past ages. The mysteries of God are now opened up to his faithful children, the watchers; and we are granted a clear understanding of “the deep things of God”, some features of which were never revealed until the present time, even to the most faithful of the Lord’s saints.—1 Thessalonians 5:1-6.

“THE DAY IS AT HAND!”

We are also told by the Apostle Paul that the things which were written of the servants of the Lord in past dispensations were written for our admonition and instruction and comfort, “upon whom the ends of the ages are come”. (1 Corinthians 10:11) Seeing all these things, dearly beloved, “what manner of persons ought we to be, in all holy conversation and godliness?” How earnestly, with what painstaking care, should we give heed to the word spoken unto us! Let us be faithful in proclaiming the message of our Lord, now due. Let us tell forth the words which he has put into our mouths, whether others hear or whether they forbear—whether our faithfulness bring us the favor or the disfavor of the world and of nominal spiritual Israel. But let us speak his word in meekness and love, leaving the results with our great Chief Reaper. “The day is at hand!”

“He cometh to his own—our glorious King!

Can human tongue or pen show forth sucli glory? Through earth and sky let our glad praises ring!

O saints of God, tell forth the wondrous story I “He cometh now to reign. What wealth of joy

To all the world! Thy matchless name confessing, O Son of God, we sound thy glory forth

O’er land and sea—thy promised reign of blessing!’’

SAUL IN CYPRUS AND PISIDIA

--August 7 — Acts 13:1-52--

THE ITBST MISSIONARIES-THE FIRST ENEMY OF MISSIONS-DIVINE JUDGMENT ON THE FIRST ENEMY—ENVIOUS JEWS IN ANTIOCH.

“Ye shall he my witnesses both in Jerusalem, and in all. Judea and Samaria, and

unto the uttermost part of the earth.”—Acts 1:8.

BUT recently Antioch had been a mission field itself, the object of class extension activities from Jerusalem. Now, after only a little more than a year, the Antioch ecclesla was ready under the Lord's blessing and guidance to do some witnessing also, and even to undertake an evangelistic enterprise.

At Antioch were certain prophets and teachers; as Barnabas, and Simeon Niger, and Lucius of Cyrene, and Manaen, and Saul. No distinction is made between these five brethren in this passage; and it is likely that they were all actively engaged in both offices. The order of importance in respect to privileges of service in the early church seems plainly to have been (1) apostles, (2) prophets, (3) evangelists, (4) pastors, (0) teachers. (1 Corinthians 12:28, 29; Ephesians 4:11; 2 Peter 2:1) In view of the frequency of the prophetic office during the times of miraculous gifts, it is quite probable that all of those mentioned here were both prophets and teachers. One of them was, of course, in addition, an apostle. A prophet was not only a foreteller of future events (as was sometimes also done) but a divinely inspired expounder of God’s Word. Sometimes those who had the gift of prophecy prophesied in the language of the hearers; sometimes they prophesied in a foreign tongue, in which latter case the additional services of a miraculously endowed interpreter were necessary before the ecclesia could be edified by the words uttered. (1 Corinthians 14: 4) The office of predictive prophet failed with the gifts of the early church. (1 Corinthians 13:8) Teachers were instructors in respect to the Scriptures, and educators in respect to the way of life. They were in the nature of class leaders.

WHILE LITURGIZING

Barnabas we have already met; but the next three named are all new. It is quite generally supposed that Simeon Niger was the Simon the Cyrenian who was compelled to bear our Lord’s cross. (Matthew 27:32) The word Niger means black, and the supposition fits very well with his name; for the inhabitants of Libya, of which Cyrene was the principal city, were quite black. Lucius of Cyrene was probably one of those mentioned in the foregoing chapter as coming up to Antioch at the time of the persecution arising out of Stephen’s death. Manaen is described as being the foster-brother of Herod. This was Herod Antipas, son of Herod the Great and brother of Archelaus. This Herod was Tetrarch of Galilee and the same one who had beheaded John the Baptist at the request of Herodias, his brother Philip’s wife. The mention of Manaen tends to show that the early believers were not exclusively of the less-advantaged classes of men.

The expression ‘as they ministered’ is all one word in the Greek, leitourgeo, literally, liturgizing. This word originally meant to perform some public service at one’s own expense, to confer a public benefaction. Under the circumstances it apparently means that they were conducting a religious service, probably praying in this particular instance for some indication of God’s will as to their wider activities. Needless to say, the service was being performed without charge. The seats were free and it is reasonably certain there was no collection.

The earnestness of the Antioch brethren in connection with their worship is shown by the fact that they were fasting. This was a very frequent thing among those who had been brought up Jews, especially among those who had been Pharisees. But the New Testament mentions of fastings as related to the early church are such as to lend favor to the idea as a means of encouraging a spirit of devotion and watchfulness.

On this occasion the Lord gave them an indication of his will for the future. In all probability the messenger of the Lord spoke through one of the prophets mentioned in verse one. Tins was the customary way of conveying information to the ecclesia as to their activities prior to the writing and recording of the New Testament books. Since that time there is no further need for miraculous gifts of prophecy, any more than there was need for such gifts during the four hundred years prior to our Lord’s first coming. All the prophecies winch were intended to be given were given, then the canon was closed. After that time the Jews had “the law and the prophets”, just as thoroughly as they had during the lifetime of any of God’s ancient mouthpieces The new dispensation called for new instructions: these were given orally until other arrangements were perfected.

TWO MESSENGERS SEPARATED

The message which came at this time to the church at Antioch was that they should separate two of their workers, Barnabas and Saul, for a special work. To separate here does not mean to ordain in any formal way, but simply to designate, or to appoint to this specific service. The work ‘whereunto the Lord had called them’ was not the apostolic office; for Saul had already been called to that by the express revelation of Jesus Christ (Galations 1:1); and Barnabas was not an apostle.

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