The Watchtower, August 1, 1926
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WT.B.&T.S
No. 12
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 coming; upon the earth (society); for the powers of the heavens (ecclesiasticsm) shall be shaken. . . When ye see these things begin te come to d»«m.
. the Kingdom oi uod 1$ it hand. Look up, lift up your heads, rejoice, for your redemption draweth nigh,—Matt. 24:33; Mark 13:29; Tuke 21:25-31,
VII
Skmi-Monthlt
Aono Mundi 6054—August 1, 1926
CONTENTS
The Temple of Gon ...........................
Fact of Christ’s Coming to Temple Purpose of His Coming ...................
Time of His Coming.........................
Evidence in Proof .............................
Judgment of Others ........................
Awakening of God’s Witnesses .....
Gifts for the iTabernacle ...............
Obedience to Law ...............................
Interesting Letters .........................
Quarterly Review ...............................
Dates to be Remembered .................
.227 .227 .228 .229 .229 .230 .231 .233 .235 .237
-238 .226
“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.”—Habakkuk 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 : G) Building up on this sure foundation the gold, silver and precious stones (1 Corinthians 3: 1115; 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; tor 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 our 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 senders 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 cometh 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 world; 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, the 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 all the wilfully wicked will be destroyed,—Acts 3:19-23 ; Isaiah 35.
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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. Th© names of the editorial committee are: J. F. Rutherford, W. E. Van Amburgh, J. IIemery, R. H. Barber, E. J. Coward. TERMS TO THE LORD’S POOR: All Bible Students who, by reason of old age or other infirmity or adversity, are unable to pay for this journal, will be supplied free if they send a postal card each May stating their case and requesting such provision. We are not only willing, but anxious, that all such be on our list continually and in touch with the Berean studies.
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I.B.S.A.. BEREAN BIBLE STUDIES
By Means of “The Watch Tower”
"A Call to Actiok”
Z November 1, 1925
Week of Sept. 5 . . . H 1-22
Week of Se?t. 12 ... 1 22-43
“Holy Spirit Poured Out” Z November 15, 1925
Week of Sept. 19 ... T 1-24
Week of Sept. 26 ... t 25-47
I. B. S. A. WEEK—AUGUST 22-29
The classes in America and elsewhere are completing their arrangements for I. B. S. A. Service Week, which begins on Sunday, August 22nd, and continues until Sunday, August 29th. According to present indications this is to be one of the most effective campaigns for the Lord and his kingdom that have ever been undertaken by the saints on this side the vail. Let us, one and all, go forth in the Lord’s strength, under his banner, and herald the message worldwide as his faithful witnesses; and he will bless us richly.
DATES TO BE KEPT IN MIND
August 22-29: I. B. S. A. Service Week.
August %3-September 6: Vacation period of the Bethel Family. During that time the office and factory will be closed and.no mail answered or orders filled.
October 15-18: Convention in New York City. Services in Manhattan Opera House; Sunday public meeting in the New Madison Square Garden, addressed by Brother Rutherford. Address Convention Committee, 18 Concord Street, Brooklyn, N. Y. ______________
BETHEL HYMNS FOR SEPTEMBER, 1926
Sunday
5 192
12 313 19
26 268
Monday
6 18
13 6 20
27 108
Tuesday
7 215
14 174 21
28 307
Wednesday
1 147 8 299
15 211 22
29 224
Thursday
2 76 9 21
16 110 23
30 297
Friday
3 190 IO 194
17 243 24
Saturday
4 lol 11 302
18 220 25
RADIO PROGRAMS
The following stations are now broadcasting the message of the kingdom :
WBBB, New York City, 272.6 meters, Sun., Mon., Thurs., Sat.
WORD, Batavia, Ill., 275 meters, daily.
CHTJC, Saskatoon, Sask., 330 meters, Sun., Tue., Thursday.
KTCL, Seattle, Wash., 305.9 meters, Sunday, 9 to 10 p. m.
KFWM, Oakland, Calif., 207 meters, Sun., Mon., Thurs., Sat
AND HERALD OF CHRIST’S PRESENCE
Vol. XLVII August 1, 1926 No. 15
THE TEMPLE OF GOD
"Behold, I will send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts”—Malachi 3:1.
IT IS Jehovah God who here speaks through his prophet Malachi. Primarily his speech is addressed to Israel after the flesh. With greater force and significance his words apply to spiritual Israel, both nominal and the true saints on earth. The promise is that God, in due time, will send his Messenger. The word messenger here used means deputy or ambassador, clothed with full power and authority to act for Jehovah. All power and authority was granted to Jesus Christ when he arose from the dead. (Matthew 28:18) That does not mean, however, that he was to use that power and authority immediately. It means that he will at all times exercise that power and authority in harmony with his Father’s will.
2 Melchisedec was a priest of the Most High God. He was a type of tips great Ambassador, or Deputy of Jehovah, the Messenger. He foreshadowed Christ Jesus, clothed with all power and authority as the executive officer of the divine program. Therefore the text under consideration identifies Christ Jesus as the Messenger. Jehovah states that his Messenger or Ambassador will prepare “the way” before him. A way means a course to be pursued or a mode of action. A traveler goes a certain way. It seems here clearly to mean “the way” which God has prepared for men to get life, whether upon the spirit plane or the human.plane; and that this way is prepared by his beloved Son. Jesus said: “I am the way, the truth, and the life.” (John 14: 6) The preparing of the way must specifically refer first to the preparation of the church, and later to the way for all the people who will come into harmony with God. The prophet also identifies the beloved Son of God as the Messenger of the great covenant through which the blessings must come. This was the covenant that God made with Abraham. It is this Messenger or Ambassador who comes suddenly to his temple.
THE TEMPLE
* The Scriptures identify the temple class as composed of those consecrated Christians who are faithful unto God. “Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my
people.” (2 Corinthians 6:16) Addressing the same consecrated class the apostle says: “For through him we both have access by one spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord; in whom ye also are builded together for an habitation of God through the spirit.”—Ephesians 2:18-22.
4 The Apostle Peter refers to the same ones as living stones in the temple of God: “Ye also, as living stones, are built up a spiritual house, an holy priesthood, to offer up sacrifices, acceptable to God by Jesus Christ.” (1 Peter 2:5) Christ Jesus is the head of the temple class, otherwise spoken of as the house of sons. (Hebrews 3:6) The temple of God is holy unto the Lord because those who compose the temple class are devoted to him. “Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you ? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”—1 Corinthians 3: 16,17.
5 Having now identified the temple class, and the Messenger who comes suddenly to the temple, let us next determine (1) the fact of his coming, (2) the purpose of his coming, and (3) the time of his coming to his temple.
FACT OF HIS COMING
6 In describing the Messenger who comes to his temple the prophet, addressing the temple class, says: “The Messenger of the covenant, whom ye delight in; behold, he shall come, saith the Lord of hosts.” The great delight of the members of the temple class is Christ Jesus, the Bridegroom. This is pictured in the parable of the Virgins. With eagerness the wise virgins waited for his coming. Their delight in him and their eagerness for his coming is indicated by the fact that they took oil in their vessels, with their lamps, and went forth to meet him. Then the parable of the Virgins shows that with joy they cried out: “Behold the Bridegroom 1” ;7
7 The fact of his coming is further shown by the parable of the Talents. “After a long time the lord of those servants cometh, and reckoneth with them.” This is further corroborated by the parable of the Pounds. (Luke 19:15) Hero the positive statement is that the King or Messenger does return and comes to those to whom he had committed the interests of his kingdom.
8 It may be suggested that these are merely parables and cannot be taken as conclusive proof of the Lord’s coming to his temple. But the words of the Prophet Malachi leave no room for doubt as to the fact of the Lord’s coming, when he says: “The Lord, whom ye seek, shall suddenly come to his temple, . . . behold, he shall come.” The word “suddenly” here used means straightway. When the due time arrives for him to come, he conies and does not tarry nor delay. The coming of the Lord to his temple is not an imaginary thing; it is a fact, positively and emphatically stated in the Scriptures. Furthermore this coming to his temple, as shown by the Scriptures, does not take place beyond the vail but while at least the “feet” members of the Christ are yet on the earth.
PURPOSE OF HIS COMING
9 The purpose of the Lord’s coming to his temple is clearly indicated by the parables of the Pounds and the Talents. These two parables show that he comes to take account with his servants, to whom he had previously committed the interests of his kingdom. He “cometh and reckoneth with them”. (Matthew 25:19) He comes, and calls his servants to him that he might determine what they had done in caring for the interests of his kingdom during his absence. (Luke 19:15) That he does take account with the saints, and approve the faithful ones, is shown by his words: “Well done, thou good and faithful servant. Thou hast been faithful over a few things, I will make thee ruler over many things. Enter thou [now] into the joy of thy Lord.” (Matthew 25:21) That he comes to his temple for the purpose of judgment is further shown by the words of the prophet: “The Lord is in his holy temple, the Lord’s throne is in heaven: his eyes behold, his eyelids try, the children of men. The Lord trieth the righteous: but the wicked and him that loveth violence his soul hateth.”—Psalm 11:4, 5.
10 It is reasonable from the Scriptures that the Lord would first take an account with his servants. The Apostle Peter says, concerning the judgment: “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1 Peter 4:17) The words of the Prophet Malachi show that the Lord comes to his temple for the purpose of judgment, first to examine and judge the true church, and then the nominal church; and that this judgment will thoroughly search the hearts and works of men. “But who may abide the day of his coming? and who shall stand when he appearcth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.”—Malachi 3: 2, 3.
11 Be it noted that the Lord sits to refine the sons of Levi. The Levites represent the household of faith; that is to say, those who were consecrated to do the will of God. It was from the tribe of Levi that the priests were taken. The overcomers amongst the antitypical Levites will constitute the royal priesthood, the temple class collectively. Others from the tribe of the antitypical Levites will find a place in the great company class.
12 St. Paul testifies that the work of all such shall be subjected to fire. (1 Corinthians 3:12-15) While this fiery test seemingly must apply to all the consecrated at some time during their experience it seems quite certain that it has a special application at the end of the age when the Lord comes to his temple. “For the day shall declare it.” The Prophet Malachi indicates that such trial must be so crucial and severe that those who are not fully devoted to the Lord will be put out, to the end that those who do abide the fiery trial, and are approved by the Lord, “may offer unto the Lord an offering in righteousness.” The offering which the saints bring to God consists of their heart’s sincere devotion to him, that which leads them to faithful service as his witnesses.
13 It seems evident that the Lord will have finally a temple class, or class of witnesses, who will be wholly devoted to him. St. Paul defines the offering of the Christian when he says: “Let us go forth therefore unto him without the camp, bearing his reproach. For here have we no continuing city, but we seek one to come. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased.” (Hebrews 13:13-16) Those who thus bring an offering in righteousness will be the special targets of the Devil, because they keep the commandments of God.—Revelation 12 : 17.
14 God is pleased with those who worship him in spirit and in truth, and who have no confidence in self or in outward ceremonies, and who do not think more highly of self than they ought to think. (Philippians 3:13; Romans 12:3; John 4:23,24) Such are the ones who bring an offering unto God in righteousness. Such are wholly and unreservedly devoted to the Lord. These are they who are made holy even as the Lord is holy, as he commanded.—1 Peter 1:14,15.
15 Upon coming to his temple all others are cleared out, and this work is done during the time of the fiery trial. The Lord sits upon his throne of judgment, in his temple, in the house of God, and conducts this examination which is searching and complete. It is manifest from the language of the prophecy that there must be much work done by those who are witnesses for the Lord, after the Lord comes to his temple; that such work must be done by the approved sons of Levi; and that these must continue as the faithful witnesses of the Lord. Another purpose of coming to his temple is to judge those of nominal Christendom and their allies, as indicated by other scriptures.—Micah 1: 2, 3.
TIME OF HIS COMING
16 Since the Lord is invisible to man, and his coming is invisible, proof of the coming to his temple must be made by evidence other than that which can be seen with natural eyes. Also the time of his coming must be determined by circumstantial evidence, based upon God’s revealed Word.
17 When God took away from his typical people Israel the right to rule he stated then that this would be for a fixed time, until the coming of the One whose right it is to rule, and that to him he would give that right and power. “I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.” (Ezekiel 21:27) Although the Lord Jesus possessed all power and authority from the time of his resurrection, it would seem to be inconsistent for him to exercise that power against Satan’s organization until the times of the Gentiles expired.
1S In harmony with this St. Paul writes: “But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting [waiting] till his enemies be made his footstool.” (Hebrews 10:12,13) This is further corroborated by the testimony of the prophet: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.”—Psalm 110:1.
19 These scriptures would warrant the conclusion that the time of the Lord’s exercising his power against Satan’s organization would be at the end of the Gentile Times. The period of the Gentiles is 2520 years and ended in the autumn of 1914. That date should mark the time when Christ Jesus assumed his power to reign, in fulfilment of prophecy. At that time he must become active: “The Lord [Jehovah] shall send forth the rod [sceptre of authority] of thy strength out of Zion [saying], Rule thou in the midst of thine enemies.” (Psalm 110: 2) Jesus himself testified that that would mark the time for him to begin the exercise of his regal authority. Then the nations would become angry and a great World War would follow.-—Revelation 11:17,18; Matthew 24: 7, 8.
20 The events that transpired during the closing days of the Jewish Age undoubtedly find a parallel in the closing events of the Gospel Age. The evidence is clear that the Lord Jesus began his ministry at the time of his first advent, in the autumn season. Three and one-half years thereafter, to wit, in the spring of A. D. 33, Jesus presented himself unto Israel as her King but was rejected by that people as King. At the same time he entered the temple at Jerusalem and began to cleanse it. (Matthew 21:1-13) About the same time God, through Christ Jesus, formally cast oft the house of Israel.—Matthew 23: 38, 39.
21 The Gentiles Times ended in the autumn of 1914. The evidence is quite conclusive that here the Lord Jesus Christ, in obedience to God’s command, stood up and began to exercise his power. (Daniel 12:1; Psalm 110:1,2; Revelation 11:17,18; Matthew 24:7,8) If we are warranted in applying the rule of the parallels, then we should expect that the Lord would come to his temple three and one-half years thereafter, to wit, in the spring of 1918. If this is true then we should expect also to find some evidence that the Lord there began to cleanse the antitypical temple; and that shortly after that nominal Christendom, or spiritual Israel, would be completely rejected by the Lord.
EVIDENCE IN PROOF
22 Evidence is that which is submitted to ascertain and establish the truth upon a question at issue or for determination. Positive evidence is that which is given by witnesses who testify to things which they have seen and know to be true. Circumstantial evidence is a combination of harmonious circumstances which naturally lead to a certain result, as effect from cause. -Where things transpire in accordance with God’s fixed laws, and such facts we know to be true, these may be said to be physical facts. If God has caused his holy prophets to testify that certain things will transpire at some unknown time, and then such events do transpire which we see and know to be true, such facts are properly called physical facts, and such proof is properly called circumstantial evidence.
23 The reliability of positive evidence depends much upon circumstances which are known to be true. If therefore we find that certain events have transpired in our day and that these events are knowm to us and known to be true; and such events and facts are exactly in harmony with divine prophecy, then we may say, These are physical facts which we may confidently rely upon as competent proof to establish the question for determination. The question now at issue and for determination is, When did the Lord come to his temple and what is the proof thereof?
24 In the autumn of 1914 the nations became angry; the World War came, followed quickly by famine and pestilence and earthquakes; then occurred persecution of Christians, and other things foretold by Jesus Christ as marking the end of the w’orld. That was the time, as shown by the Scriptures, when he would take his power and begin his reign. The date parallels exactly with the time when he began his ministry at his first advent. Then three and one-half years after the autumn of 1914, to wit, in the spring of 1918, there came upon the consecrated people of God a great fiery trial, now ■well known to all Christians. This came exactly in harmony with prophecy, fitting exactly the prophecy of Malachi as to what would transpire when the Lord suddenly comes to his temple.—Malachi 3: 3.
25 “For he shall sit as a refiner and a purifier of silver and shall purify the sons of Levi.” Such are the words of the prophet. The sons of Levi picture the household of faith, that is to say, those who are really consecrated to the Lord and spirit begotten. In harmony with this the Apostle Peter says that judgment must begin at the house of God. (1 Peter 4:17) The real purpose of this cleaning or refining is that the ones who are found approved, who abide the fiery trial, should offer thereafter unto the Lord an offering in righteousness. It follows then that if any of the consecrated fail to stand the test, thereafter they would not bring to the Lord an offering in righteousness; that is to say, they would not joyfully engage in serving and praising the Lord in harmony with his holy will.
26 The trial that came upon the church in the spring of 1918 was a very severe one. Some of the consecrated were arrested and cast into prison. Some who had been engaged in the service of the Lord, professing full consecration, conspired with the enemy and betrayed their brethren, even as Jesus had foretold would be done. (Matthew 24:10) Others became fearful and fled from giving an open witness to the Lord. Others formed themselves into companies claiming to be followers of Christ Jesus, yet refused to have any further part in the service of announcing his kingdom.
27 So far as the facts appear they conclusively meet the requirements of the prophecy. These facts constitute circumstantial evidence or physical facts which are thoroughly reliable. These facts are known by Christians to be true, and known to be in harmony with the prophecy; therefore they may be taken as competent and reliable evidence establishing the fact that Christ Jesus came to his temple in the spring of the year 1918.
28 Since the parable of the Talents suggests that the Lord comes to his temple for the purpose of taking an account with those to whom he had committed kingdom interests, it is to be expected that the work of examination would progress. The parable shows that the Lord found some faithful. These he approved, and invited them to enter into his joy. The facts show that since 1918 many of the antitypical sons of Levi, to wit, the consecrated ones, have entered into the joy of the Lord and now appreciate the fact that the joy of the Lord is their strength. This explains why those who have been actively engaged in the kingdom work in the past few years have found such great joy therein. They have appreciated the fact that the time has come for the Lord to set up his kingdom, which will bring deliverance to the church and then to the whole human family.
29 The approved ones would also correspond to the ones approved in the parable of the Wedding Garment, those who put on and keep on the weddding garment. The putting on of the wedding garment means that they are joyfully doing the will of God, and engaging in his service in his appointed way, in harmony with his expressed commands.
80 The approved sons of Levi mentioned in this text would be the ones who would also receive the robe of righteousness when the Lord comes to his temple, and whose heart’s sentiments are expressed by the Prophet Isaiah: “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adometh herself with her jewels.”—Isaiah 61:10.
81 This would also mean that the antitypical sons of Levi who abide the fiery trial, would receive at the hands of the Lord a clearer vision of the divine plan. (Revelation 11: 19) In harmony with this,the church after 1918 was given a clearer understanding of the divine program. It was after that date that the clear distinction between the work of the church, as foreshadowed by Elijah and Elisha, was understood. It was seen that Elijah pictured the work of the church prior to 1918; that the fiery chariot that separated Elijah and Elisha corresponds, at least as to time, with the Lord’s coming to his temple, which event was attended by a fiery test; that the period of waiting between the taking of Elijah and the crossing of the Jordan by Elisha, foreshadowed the period between 1918 and the latter part of 1919, of apparent inactivity of the church. The real distinction between Elisha and Elijah was that Elijah manifested some fear while Elisha manifested no fear. Where there is perfect love there is no fear. Perfect love means unselfish devotion to the Lord.—1 John 4:17,18.
82 This explains why there has been such a strenuous witness joyfully given by the anointed since 1919. Then the church was given a clearer vision of the parables relating to the kingdom; of the remnant; of the birth of the nation; of the pouring out of the holy spirit; of the robe of righteousness; of the meaning of Zion; and of the privilege and duty of those who are of Zion, to now magnify the name of Jehovah God. The evidence is overwhelming so far as the church is concerned that the Lord came to his temple in 1918 and that the examination is still in progress.
JUDGMENT OF OTHERS
82 If the above calculations are correct, then we should expect to find some evidence showing that shortly after 1918 nominal Christendom completely repudiated Christ’s kingdom and was rejected by the Lord. “Hear, all ye people; hearken, 0 earth, and all that therein is: and let the Lord God be witness against you, the Lord from his holy temple.” (Micah 1:2) “But the Lord is in his holy temple: let all the earth keep silence before him.” (Habakkuk 2:20)_ These scriptures indicate that the judgment would extend to others than the sons of Levi.
34 The Prophet Isaiah had a vision of the Lord in his temple, seated upon his throne. “I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.” (Isaiah G: 1-11) Undoubtedly the throne here referred to means Christ in his position of judgment when he comes to his temple, and does not mean his Millennial throne upon which he sits to judge the tribes of the earth. Quoting from this prophecy of Isaiah Jesus applied it to the ecclesiastics of natural Israel. (John 12:40) Applying the rule here, it therefore must apply also to nominal spiritual Israel at the end of the Gospel Age. Even the circumstances stated by his prophecy fix the time of the Lord’s being in his temple.
35 Isaiah says that his vision was in the year that King Uzziah died. Uzziah clearly pictured nominal spiritual Israel, which has for a long time claimed to represent the Lord. Uzziah was a king of Israel for more than fifty years. For a long while he did right in the sight of God. He prospered and became very rich. He fought many successful battles. He was a great builder. He became a mighty ruler. Self-conceit and presumptuousness led to his fall. He died a leper, symbolic of sin.
36 Ecclesiasticism, or spiritual Israel, was organized for a righteous purpose. (Jeremiah 2:21) For some time the people of that system spoke the message of God. She builded many churches, schools and hospitals. She did much toward the moral uplift of mankind. Self-conceit and presumptuousness has led to the fall of ecclesiasticism. St. Paul warned against this very thing.—Romans 11: 25.
37 Uzziah, as king, had no authority to act as a priest. He became so impressed with his own importance that he considered himself above the rules of the temple, and in violation thereof he went in to offer incense. The duly constituted priest tried to prevent him from so doing. Uzziah became angry and insisted that he would offer the incense, and was immediately stricken with leprosy.
38 For a number of years prior to 1918 the message of present truth was proclaimed throughout Christendom. The ecclesiastics, however, boasted of their riches and power. When the World War eame in 1914 nominal Christendom supported the war, and her leaders preached the young men into the trenches and even told them that if they died upon the battlefield they would be a part of the vicarious atonement of Christ. Although the evidence was repeatedly presented to them that this World War, and attending circumstances, proved the end of the age and the presence of the King, they refused to heed it. Although a number of leading ministers amongst them issued a Manifesto that these events proved the presence of the King and the nearness of the kingdom, this Manifesto was not heeded; and the ones who issued it afterwards repudiated it. Nominal Christendom failed to learn her lesson. Drunken with power and riches gamed by an unholy alliance with the commercial and political powers of the earth, she became greatly exalted, self-conceited, and presumptuous.
' 39 When the political and commercial powers brought forth the League of Nations, which is clearly a product of the Devil’s arrangement, ecclesiasticism, instead of repudiating it, became its advocate and hailed it as “the political expression of God’s kingdom on earth”. Here they became presumptuous and assumed to say to Jehovah: “Now by reason of this League of Nations we will set up your kingdom on the earth for you.” By their repudiating the Lord, the Lord forever rejected them. That took place in January 1919, and parallels the time when Jesus as God’s representative cast off Israel at the first advent.
40 The presumptuous sin committed by nominal Christendom is manifested by the words employed in endorsing the League of Nations. The Federal Council of Churches issued the following statement:
The time has come to organize the world for truth, right, justice and humanity. To this end as Christians we urge the establishment of a League of Free Nations at the coming Peace Conference. Such a league is not merely a peace expedient; it is rather the political expression. of the kingdom of God on earth. The League of Nations is rooted in the gospel. Like the gospel, its objective is “Peace on earth, good will toward men”. Like the gospel, its appeal is universal. The heroic dead will have died in vain unless out of victory shall come a new heaven and a new earth, wherein dwelleth righteousness. (2 Peter 3:13) The church [nominal] can give a spirit of good will, without which no League of Nations can endure.
41 Thus they denied the coming of the Lord and his kingdom to bless mankind, and openly allied themselves with the Devil’s scheme; and then they presumptuously and blasphemously attempted to offer this before tha Lord. Like their prototype Uzziah, the leprosy immediately appeared upon the nominal systems. Thus we are enabled to locate the time of the fulfilment of Isaiah’s vision.
AWAKENING OF GOD’S WITNESSES
42 It is not unusual for the Lord God to use his people to perform a fulfilment of prophecy, and thereafter permit them to see that fulfilment. During the major portion of 1918 and most of 1919 there was little done toward giving a witness to the truth. The church was restrained because of conditions resulting from the war. In the autumn season of 1919 several thousand of the consecrated of God’s people assembled in convention at Cedar Point, Ohio. It was at this convention that mention was first made of the distinction between the Elisha and the Elijah work. It began to dawn upon tha consecrated that the cessation of the work had been foreshadowed by Elijah and that now Elisha foreshadowed a work yet to be done by the church.
43 Isaiah the prophet of God represented the true people of the Lord in the temple condition. The vision which Isaiah had pictures the church at a time shortly following the coming of the Lord to hrs temple. He saw standing above the throne the seraphim, which means bright shining ones; and he heard one crying to another: “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.”—Isaiah 6:3.
44 When Isaiah had'this vision, knowing himself to be an imperfect man he cried out: “Woe is me, for I am undone.” (Isaiah 6:5) It seems clear that his uncleanness had something to do with the words of his mouth, or rather the words that he had failed to speak. He recognized that he ought to be found praising God, as the seraphim were doing. His penitent cry led to his purgation. “Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” —Isaiah 6 : 6, 7.
45 The mouth of Isaiah was cleansed by a live coal of fire taken off the altar. This indicates that in harmony with the work done by the Refiner in refining the sons of Levi, their lips were purged; that is, the temple class was awakened to the fact that greater activity should be manifested in representing the Lord. The faithful ones are represented as saying: “Here am I; send me.” ((Isaiah 6:8) This is exactly in harmony with the words of the Psalmist: “Thy people shall be willing [volunteers] in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.”—Psalm 110: 3.
46 The willingness to go was shown by the prophet’s expression: “Here am I; send me.” The appreciation of the Isaiah class, the purged sons of Levi, of their privileges of serving God, greatly increased; and by 1922 there was a thorough organization to systematically carry on the work of proclaiming the message of truth.
47 Verses nine and ten of the prophecy (Isaiah, sixth chapter) clearly refer to the leaders in ecclesiasticism and show that now the truth concerning God’s plan should be declared to them. In harmony with this the temple class has sent forth proclamations, indictments and messages, that ecclesiasticism may appear in the right light before the people Of good will and that those who have a hearing ear may hear. The work has continued with the zeal befitting the house of the Lord.
43 Some anticipated that the work would end in 1925, but the Lord did not so state. The temple class is represented as propounding this question: “Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, md. the land be utterly desolate.” (Isaiah 6:11) Thus is indicated that it is the duty and privilege of the sons of Levi to bring an offering in righteousness until the work is completed. This offering in righteousness is a full devotion to the Lord in representing him.
49 These prophecies in the course of fulfilment should be a wonderful encouragement to the anointed class. They furnish proof that the Lord is dealing with the church. The fact that the Lord has come to his temple and has been purging the sons of Levi explains why there has been greater activity in the Lord’s service in the last few years. It explains why the church has had a clearer vision of God’s plan. A clearer understanding and a greater zeal for the Lord go hand in hand.
50 Those who have come under the robe of righteousness, those sons of Levi who have been purged and who have put on the wedding garments, now possess and manifest a double portion of the spirit of the Lord (Joel 2: 28-30), in harmony with the type of the Elisha work. As the flashes of light have come to the temple class they have appreciated this light and have rejoiced. They have appreciated the fact that God has said to them: “Ye are my witnesses.” ‘Go and tell the people that Jehovah is God; that Christ Jesus is his King; and that he is now upon his throne; that the kingdom is at hand. Tell the people that Satan’s organization must fall. Gather out the stumbling stones that have caused the people to stumble; point them to the highway and show them that God will open it, and that they may go over it in due time if they observe the rules of holiness. Lift up a standard for the people. While so doing tell those of Zion that the Lord reigns!’
61 It has also been observed that during the past few years there have been some professing consecration who are more impressed with their own importance than with the Lord’s service, who are sticklers for having what they call their own rights and privileges, who insist on doing what little they do in their own way, ignoring the Lord’s way. These have not entered into the joy of the Lord and they do not take any real joy in the service.
52 From the fulfilment of these prophecies it is manifest that the Lord in his temple is continuing his examination, the latter part of the parable of the wedding garment is being fulfilled, he has been bringing in the last members to make up the required number for the wedding; and these, as they come to a knowledge of the truth, grasp it more readily and with greater zeal than some who have been long in the truth. These come with their offering in righteousness; that is to say, they are wholly and completely devoted to the Lord.
53 And then there are some who are dreamers, who dream about how wonderful it will be when they get their “character developed” so that the Lord will be anxious to receive them'into the kingdom. Undoubtedly the Christian must do all within his power, but the Lord has not commanded his people to “develop a character” that would be perfect, or such as would warrant him in receiving them into his kingdom on that account. If this were true then the individuals would be building the house of the Lord themselves. The prophet, evidently referring to this very time, says: “Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman waketh but in vain.”—Psalm 127:1.
54 Christ Jesus is the foundation of this building. “In whom all the building, fitly framed together, grow-eth into an holy temple in the Lord.” (Ephesians 2: 21) What part then does the Christian have to do with building this temple? The answer is, He must be holy even as his Father in heaven is holy; and holiness means a whole, complete, absolute devotion to the Lord of all the faculties with which one is endowed. Doing this the Lord effectually works in him to will and to do his good pleasure, and thus the Lord builds the temple. As the apostle says: “For God is he who is working effectually among you, both to will and to perform, on account of his benevolence.” (Philippians 2:13, Dia-glott) Christ Jesus is the chief corner stone in this glorious building. God laid that chief corner stone and it is God who builds the house: “Ye also, as living stones, are built up a spiritual house, an holy priesthood.”-—1 Peter 2: 5.
65 Let the saints be encouraged now. Do not look at self and become discouraged because of imperfections. Do not look at self and become wise in your own conceits and think, How wonderful am I! Having received t__e robe of righteousness, and having entered into the joy of the Lord, see that you abide there and that each one of you performs his part by making a time and faithful witness unto the Lord. Those who thus do have God’s sure promise that they will have an abundant entrance into his glorious kingdom.
QUESTIONS FOR BEREAN STUDY
To whom is our text addressed? What does the word messenger here mean? Who is he and how does he prepare the way? What temple is meant? U 1-5.
What parables particularly illustrate the fact of the Lord’s coming to his temple? What is meant by his coming “suddenly”? fl 6-8.
What is the purpose of his coming, and what was to be his first work? fl 9,10.
What is signified by purifying the sons of Levi, and when was this to be done? What constitutes “an offering in righteousness” ? II11-15, 25.
What would the proof of the Lord’s coming to his temple consist of? Why did he not come sooner? II16-18.
When was he to exercise his regal authority against Satan ? What events in the close of Jesus’ ministry parallel with events in our time? 11 19-21.
Define the terms evidence, positive evidence, circumstantial evidence, and physical facts. What is the question before us for determination, and what kind of evidence have we in proof? fi 22-24, 27.
What trial came upon the church In 1918, and what was the result? U 26.
When were the saints to be invited to enter into the joy of the Lord? When were they to put on the wedding garment and robe of righteousness? 1128-30,50.
How is the Elisha picture being fulfilled? 1131,32,49.
What is indicated by Micah 1: 2 and Habakkuk 2: 20? If 33.
What throne is referred to in Isaiah 6:1? Whom does King Uzziah picture, and what was his great sin? 1J 34-37.
What similar sin did Christendom commit in recent years 1 ii 38-41.
What truth began to dawn upon the church in 1919? II 42.
What was Isaiah’s vision (6: 1-11) and how does it apply? What was signified by the cleansing of the prophet’s mouth with a coal of fire from the altar? II 43-46.
Explain in detail verses 9-11 of this vision. U 47,48.
What has the Lord’s present examination in his temple revealed? Do Christians build the Lord’s temple? fl 51-53.
How may we gain an abundant entrance-into the kingdom? V 54, 55.
GIFTS FOR THE TABERNACLE
----September 12—Exodus 35: 20-29----
"Honor Jehovah with thy substance, and with the firstfruits of all thine increase."—Proverbs 3: 9.
THE sin of Israel in making a golden calf and worshiping it, within six weeks after hearing the voice of God from Mount Sinai, whose first words then were a command that they should have no other gods before him, nor make any graven image to which they should bow down in worship, brought a crisis in the relationship between Israel and God. Their entry into the law covenant was a very definite event in Israel’s relationship to Jehovah; it made them his people in a special sense.
2 But in their sin they had broken that covenant almost wilfully. In consequence God no longer counted them his people as he had done; a permanent change occurred. He now spoke to Moses of Israel thus, "Thy people whom thou broughtest out of Egypt.” That this was a definite change on God’s part, well understood by Moses, is seen by Moses’ words spoken nearly a year after, when he Baid, “Wherefore hast thou afflicted thy servant? . , . that thou layest the burden of all this people upon me ? Have I conceived all this people?”—Numbers 11:11,12.
3 At Sinai, when asking for forgiveness for the sin of the people, Moses very humbly yet definitely associated himself with the people, saying, “Pardon our iniquity and our sin, and take us for thine inheritance.” (Exodus 34:9) In response God showed that while he could not pass over the sin of Israel, he would make arrangements for continuing his mercy to them. The crisis had served to purge them. He instructed Moses to make two other tables of stone for those he had broken, and to take them up the mountain. Again God kept him forty days. Israel now waited for him; they did not now contemptuously say, “As for this Moses we wot not what has become of him.” When he came down he bore signs of the presence of God; his face shone so that the people were unable to look upon him. The glory of God was upon him.—Exodus 34: 30,
4 Moses gathered the people together to tell them of the things God had spoken in Sinai on both occasions. At first sight it seems strange to find that his first words were concerning the keeping of the sabbath, and the giving of what seemed even a trifling instruction about kindling fires on the sabbath. (Ex. 35 : 2, 3) The reason is that the sabbath was the outward manifestation of their covenant. As to the law, a man who killed another might hide his victim; or might steal and hide his theft; might covet and no man know it; he might in his heart refuse to worship God. These things might be hidden; but as to the sabbath, the outward sign of the covenant, everyone could see whether or not his neighbor kept that commandment; and there must be no violation.
5 Israel now had two signs which distinguished them from other peoples. One was circumcision, which linked them with the Abrahamic covenant; the other was this arrangement of the sabbath. As circumcision outwardly separated the circumeized from all others, so keeping the sabbath every seventh day distinguished Israel from all others. Both these were signs of the covenant God made with Abraham and his seed. These two signs are continued in the disciples of Jesus; they compose the spiritual seed in circumcision of the heart, and they keep the sabbath rest of faith in God through Christ. But these have another distinction, a special sign of the covenant Jesus made with them. He said, “By this shall all men know that ye are my disciples, if ye have love one to another.”—John 13: 35.
6 Moses went on to tell the people about the tabernacle which God had instructed him to make. It was to be a tent of meeting for them and for God. There they would meet with God, for God would manifest his presence. Also it was to be a place where their sacrifices should be offered, and atonement made for the people. He told them of God’s choice of Aaron and his family to be priests unto him. Apparently Aaron had not previously been advised of this appointment. On hearing this he would realize that his repentance, and his quick and definite decision when Moses called for all those who were on God’s side, had brought God’s forgiveness of his sin. Without doubt his deflection did much to make him a merciful high priest, for he had proved he was touched with the infirmities with which the people suffered.—Hebrews 5:1, 2.
7 Moses also told them of the choice of Bezaleel and others, who were called to do particular work for the tabernacle. He told them of the particular arrangement of the building, the tabernacle itself, of its curtains, of the things which were to be placed inside its two compartments for use and for ornamentation, and of the court and its appointments. The boards for the tabernacle proper were to be covered with beaten gold, as were also the mercy seat and the cherubim in the most holy place.
8 Moses’ statement to the people had a heartening effect upon the people. They went away from the presence of Moses; but they soon returned, every one -whose heart stirred him and whom his spirit made willing, bringing their offerings. Some had jewelry, some had skins, some had goats’ hair which could be woven. The rulers brought precious stones which served for the breastplate of the high priest’s ephod. Some had spices and some oil; and thus all that was necessary was found quickly.
9 Here is an example for the Lord’s people to follow. Everyone privileged to hear of the present truth has something he can give to the Lord’s work; or there is something he can do. While it is true that the consecrated followers of Jesus, true to their vows, have always given to him of their substance as well as giving themselves, yet there is a special means now of giving to him. Never were there privileges of service which cost, and even seem to impoverish, as there are now. It would be a great joy to one who had given a precious stone to think that very probably it was fixed in the garment holy to the Lord, or to know that a little piece of gold had been beaten with others into a covering for the tabernacle, perhaps even made part of the covering of the mercy seat. Even so we should view our present privileges.
10 The people stayed at Sinai for several months, but henceforth there was no complaint. No doubt their having something to do, and seeing something done, helped them to patient waiting. Also giving of their money and their valuables helped them, for giving always does help the giver. The statement that all the willing-hearted gave, indicates that some were not willing; those who unwillingly withheld their gifts when the opportunity offered, were surely the grumblers of the later months who wrought havoc in Israel. It is probable that much then given to the Lord came from those gifts of gold and jewels which Israel received from the Egyptians on the morning they left; perhaps also from valuables taken from the Amalekites.—Exodus 13: 35.
11 The tabernacle was prepared, and on the first new year’s day after leaving Egypt the tabernacle was set up. This structure, particularly ordered of God, was intended to be more than Israel’s center of worship; indeed the whole congregation of Israel could not worship there. It had instruction for ‘them, for its design was symbolic. But still more specially it was intended to instruct spiritual Israel, who in later days were to be brought into being, and for whom Israel according to the flesh were acting as types.
12 The tabernacle illustrates many features of the plan of God: (1) Its two compartments separated by a curtain, the smaller called the most holy, the larger the holy, signified the two ages during which the two Israels, earthly and spiritual, are called. (Hebrews 9: 8, 9) The first represented the Sinaitic covenant under which God had a glory hidden, and which could not then be known because not due to be declared. The priests in the outer compartment might not look into the glory of the inner, for that represented a glory which neither prophets nor angels might see until due time. (1 Peter 1:10-12) (2) The tabernacle, by its sacrifices and services, told Israel of their need for covering from the condemnation of the sinner, and for the constant forbearance of God. Thus was signified to all men that restoration to God can come only after sin atonement has been made. (3) The spiritual Israelite, guided by the Scriptures, sees in the tabernacle that which tells him of his separation from the world, and that his standing before God and his ministry are like that of the priests of Israel in that they are seen only by God, while (4) the course of the high priest, from the gate of the tabernacle to the mercy seat and cherubim in the innermost place, tells him of his walk from his consecration till it ends in the presence of God. (5) Also, the tabernacle represents the kingdom of God as it will be known upon the earth.
13 No doubt the most important of the typical features are: First, that which represents the disciple’s progress from the world (the camp) till he approaches God, seeking him. He comes, as it were, to the gate of the court and there, giving himself in consecration, he is permitted to enter. He approaches the altar; and accepting the great sacrifice of Jesus which God caused to be made that he might thus come, he is accounted holy, is justified. Then he presents himself at the altar to be sacrificed and to follow in the footsteps of his Master. He washes at the laver, enters into the holy place to live by the hidden bread, his walk in life to be guided by the light of truth. In other words, he is living a life in communion with God which only the consecrated know. According to the hope set before him he looks forward to the life beyond the vail, which represents his flesh, to the life in the presence of God.
14 The second typical feature of the tabernacle is that it represents the Christian’s standing before God. He is seen in three phases of his life. In the one he is seen in the court, sacrificing; in another he is seen serving God in a life hidden with Christ, impossible for the natural man to understand. In the third he is seen, as it were, in the presence of God, seated with Christ in heavenly places, the vail tom away that the glory of God may be seen, the glory hidden from Israel now disclosed.
15 The gifts of the people to this dwelling place of God and their tent of meeting, tell us that while the people of God get a means of salvation wholly free (of grace) nevertheless they must contribute to their salvation. Only he can be saved who gives of his substance and life energy. It is impossible to get the blessings of God unless one enters into his purposes with him. If in these days God has given us the privilege of building his house of truth, he who fails to cooperate may surely not expect the blessings of that house.
QUESTIONS FOR BEREAN STUDY
How soon after agreeing to the terms of the law did Israel take up idol worship? What changed attitude did God now show toward them? fl 1-3.
Why were God’s first words thereafter, through Moses, concerning the sabbath? What two signs distinguished Israel from all other people, and how are these fulfilled in the followers of Christ ? fl 4,5.
What did Moses tell the people concerning the tabernacle? What effect did his instructions have upon them? fl 6-8. What lesson may we learn from the people’s response to the call of Moses? Did they murmur during their further stay at Sinai? fl 9, 10, 15.
When was the tabernacle set up, what was its purpose and its chief lessons? fl 11-14.
OBEDIENCE TO LAW
——September 19—Leviticus 26---
“Drink no wine nor strong drink, thou, nor thy sons with thee.”—Leviticus 10:9.
TODAY’S study brings to our attention the rewards or punishments which should follow Israel’s obedience or disobedience to their law covenant. The Sunday School Committee has chosen it with special reference to temperance; with the golden text, “Drink no wine nor strong drink, thou, nor thy sons with thee,” as a pointer. But this text may not be taken as a general law imposed upon all mankind; for the law given at Sinai to Israel was never intended to be legislation for the world; nor was this personal command to Aaron and his sons, as priests, ever imposed upon Israel as a people. God has his own time and way for bringing all the world into direct obligation to his will. The kingdom of his Son, now being set up in all the earth, is expressly appointed for that purpose.
2 The command of the golden text was specially given to Aaron the priest, and was an instruction to him and to all his sons who should hold the office of priest in Israel. It should be noted that it was given only after Aaron’s two sons, Nadab and Abihu, had died suddenly by a stroke from God; because they wilfully violated a divine instruction which had just been laid upon them. God had given definite regulations for all their service; but these two took upon themselves both to go into the most holy place, and to carry therein their censers filled with fire. They were submissive neither to Jehovah nor to their father, the priest. The inference is that they did this thing because they were under the influence of wine, a portion of which was to be offered with certain sacrifices. (Exodus 29:40) These two men apparently drank that which was to be offered to the Lord. Like numberless priests of all later times they were stealers from the altar.
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