Q687:2 QUESTION (1909)—2—The camp represents the world. Our sufferings are caused by our actions while among those of the world. What is represented by the expression, "Outside the camp," if the camp represents the world? "And the flesh and hide he burned with fire outside the camp." (Lev. 9:11.) "Wherefore, Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp bearing his reproach." (Heb. 13:12,13.)
ANSWER—We understand it signifies that Aaron and his sons, and the Levites who served with them in the Tabernacle service had a two-fold life; one while serving the Tabernacle, and the other living outside the Tabernacle, for they went home to their own families, etc., and only served in the Tabernacle at times, and they had their life in the camp with the rest of the world. So, you and I, according to the flesh, are still in the world, but we are not of the world. As new creatures we have our service toward God in connection with holy things, the spiritual things. So far as our flesh and earthly lives are concerned, we have our relations still. You live in the same time, and live next [Page Q688] door to a worldly neighbor, and you must bear the reproach of those living as a consecrated priest of the Lord. These things separate you from the world and lead you to do things in a sacrificial way, and sacrificing worldly interests cause you to suffer, and that is so much of the burning of the carcass outside the camp. You count yourself as dead, so that which happens to you happens to your dead body; as the Apostle said, "Let us go to him outside the camp."
Who is the High Priest of our profession? Christ Jesus our Lord. What did He suffer? He suffered all manner of contention and opposition from the world and from the nominal people of God against himself. He said, If they call the Master of the house Beelzebub, what shall they call the servants. If they crucified him, do you expect that they would receive you very favorably? He tells us that the servant shall not be above His Lord, but that he should be as His Lord. They cast out His name as evil, and called Him the prince of devils; said He had a devil, was mad, that He was a deceiver and was deceiving the people. If they say such things of you today you need not be surprised.
Outside the camp means rejected of the people. Why outside the camp, why not inside? Because there is a great stench of the burning flesh. Get a lot of flesh, hair and hones and burn it in your back yard and notice how much stench there is from it. Thus your sacrifice and mine are not appreciated by those who are in the camp and not of the Church; they do not appreciate the laying down of your lives in sacrifice, and if you should spend your time and gain in the service of the truth, they would speak evil of you and consider you foolish, and for the same reason that they did Him. It is the reproaches that fell upon Him that fall upon us, in like manner and for similar reasons.
ANSWER—I would not think a Tabernacle Shadow study would be too deep for a beginner. That is to say, my thought is that anybody coming to a Scripture study and likely to be interested at all would be a person who had some knowledge of God and some knowledge of his Word generally; and in taking up Tabernacle Shadows as a study I would think they were getting into a good place for anybody that was spiritually minded. And if they be not begotten of the spirit, then I suppose they would not be profited and would not understand; but neither would they understand very far in some of the other studies.
And so far as the first volume is concerned, I would certainly understand that to be a Berean study. They are all Berean studies. The term Berean studies comes from the fact that in olden times we read that Paul went down to Berea and preached to the people there, and that the Bereans were more noble than those of Thessalonica in that they searched the Scriptures daily to see whether or not these things were true. So then a Berean study is a study by those who have the Berean spirit to search to know the truth of the matter that is before them, those who want to investigate with an honest heart ; and I think that will apply [Page Q689] to all we have to present, because these are the only terms on which we present anything. Come and try, come and see, come and investigate to see whether or not it agrees with God's word or not. If you find it in disagreement, do not believe it. If you find it in agreement, receive it and be blessed with us.
I wished to say a moment ago, but forgot that feature, that there is another slight bit of Berean study, you remember, in the back part of our new Watch Tower Bible; there are certain Berean helps, and in those there are certain topics taken up. Some of the Lord's people, in some of their studies, would like to study a topic, and there are a number there, if you feel disposed to take up a variety of topics. If you will take up any one of them it will make a fine Berean study. The reference to the Towers and to the Studies is good, and also the Scripture reference, so that you have the whole matter there concisely stated, and might have a splendid Berean study, topically. All of these are Berean studies. We have nothing special to urge, except we think they are all good, and perhaps where there are a variety of meetings it might be well to take one style of Berean study for one meeting, and another style for another meeting; as, for instance, for one meeting we might take up the studies as they are appearing in the Watch Tower, and then for another meeting we might take up the studies as outlined in the back part of the new Bible, and perhaps for another one we might take up the first volume of Scripture Studies, or the fifth volume, or Tabernacle Shadows. You know we now have the questions on the fifth volume in pamphlet form. Also the questions on Tabernacle Shadows in pamphlet form. And it is our thought, by and by, to get questions out on all the volumes, because that seems to be so helpful a manner of study, and so many of the dear friends are being blessed by it.
ANSWER—Well, it seems to be stated that way. The thought is this : there was only one high priest at a time. Christ is now the high priest and we are the underpriests, yet we have no standing with God, except as we are in Christ. In Ex. 40:16 it speaks of anointing them as they anointed Aaron; it means that when the time comes for another to take Aaron's place they shall deal with him as they did with Aaron.
Q689:2 QUESTION (1910)—2—Lev. 15:20. After speaking of the sacrifice of the bullock and the goat, we read "And when he had made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, shall he bring the live goat." What does this typify?
ANSWER—The holy place here represents the Court, and the tabernacle of the congregation represents the tabernacle proper, the Holy and Most Holy. After the priest with the blood of the bullock and of the goat had made reconciliation, atonement, satisfaction, for the Court and for the Tabernacle ; it does not mean for those places, but for those [Page Q690] people who are in those conditions. As, for instance, all whom we call the household of faith belong in the court condition, the holy place; and all who belong to the Royal Priesthood are in the Tabernacle condition, the Holy or in the Most Holy. Our Lord himself, and some of his brethren have already passed into the Most Holy, and some others are in the Holy, or first of these apartments. It would seem to be after the satisfaction of justice, in respect to all of these, the full offering of the Lord's merit, and the full acceptance of the whole matter, that then the sealing would take place with the live goat. The teaching of the type would seem to be that the tribulation that will come upon the Great Company will not come upon them in this official manner until after this dealing with the Little Flock has been completed. While the Great Company may be sharing in the tribulation of the past, yet this special dealing at the end of this age would seem to be after the Church had gone beyond the vail. Yet we must say this, dear friends, that every feature of type and prophecy belong to the future and is more or less uncertain until it is fulfilled. In other words, God did not give prophecy and type in advance for us to speculate upon, but so that when due we might know it. Just as our Lord said of himself at the first advent, that when they would see certain things fulfilled then they would know they were the fulfillment of the things written. So as we come down to the beginning of the time of trouble those who would then be living and witness the dealings of the Lord with the Great Company class would see something in that which would be helpful to them—perhaps more than you and I see now. The sacrificing of the Lord's goat has not yet been finished, and this dealing with the Great Company is something that takes place after the killing of the Lord's goat and the sprinkling of its blood.
Q690:3 QUESTION (1910)—3—In regard to the 16th chapter of Leviticus, please say what is your basis of interpretation regarding animals sacrificed on this day as sin-offerings and burnt-offerings? For instance, why do you say the bullock is a type of Christ Jesus?
Well, then, if all these things were explained in the Scriptures you would not need the pamphlet "Tabernacle Shadows," and God would not have given it to you. They are not all explained in the Bible. There came a due time for God to make clear the meaning of these types and he has made them clear to those who have an eye to see and an ear to hear. By this, we do not mean any unkindness to those who do not see. They have the majority on their side, all the Methodists, Presbyterians, Episcopalians, Lutherans, etc., etc.; all these friends are on the side which do not see these things—we are quite in the minority.
ANSWER—We have explained what we think the ram typifies, in Tabernacle Shadows. I might say that the Lord in his providence guided us to see that the bullock represented Christ; the goat meant the Church; we saw this from the Scriptures, not through any special voice or any other marvelous thing that happened. We have already explained it. The Apostle, you remember, speaking of this day of atonement, tells us about the bulls and goats which constituted the sin-offering, and whose blood was brought into the Most Holy to make an atonement for sin. Now there is only the one offering whose blood was brought into the Holy to make atonement. That offering was on the day of atonement and was in two parts; first, the bullock to make atonement for the high-priest's house; second, the Lord's goat to make atonement for the sins of all the remainder of the people. They were the only ones that could be meant. In that same condition, after telling about the matter, the Apostle says that the bodies of those beasts whose blood was taken into the Most Holy to make atonement for sin were burned outside the camp, and they were the only two who had this experience, whose blood was sprinkled to make atonement and whose bodies were burned outside the camp. When I saw this, I was sure I had the right thought. Then the Apostle said, Let us go to him outside the camp, and I saw that that represented the Lord's goat that went to the bullock outside the camp. Let us not have any quarrel with any who cannot see; that is to their disadvantage.
ANSWER—The same difficulty again. We must not mix these different thoughts, any more than you would mix different parables. Take any two of the parables and if you mix them together you have confusion. And so here. To think[Page Q692] about the quickening and begetting, etc., in the tabernacle is not the correct thought. There was no quickening done in the tabernacle, there was no begetting done in the tabernacle. It is altogether a different thought. In harmony with the previous question the answer would be, then, that at the moment of passing into the Holy the person must be a Spirit-begotten one. There is nothing in the tabernacle to indicate anything about the quickening.
Q692:1 QUESTION (1911)—1—In the tabernacle services, the Priest only entered the Holy; there was a penalty of death against the Levite, typical of justified believers, looking into the Holy. What was typified by this death penalty?
ANSWER—I do not know that anything was typified by it, merely that no one was permitted to look in. All I see indicated there is, the death penalty was put there as indicating that nobody should look in.
ANSWER—In this passage the Apostle is contrasting the Levitical priesthood, their services in the Tabernacle, and the table in the Holy at which they ate the shew bread, with the antitypical Tabernacle and its better table. In this connection he points out that, so far as the priesthood of Aaron was concerned, not only could the Church not be priests, but our Lord Jesus could not be; for this priesthood sprang from Levi, and Jesus was from another tribe, Judah. Therefore, if Jesus was on earth he could not be a priest. But now God had intended another order of Priests, namely, the Melchizedek Order, saying to David, "The Lord hath sworn and will not repent: Thou art a priest forever after the Order of Melchizedek." (Psa. 110:4; Heb. 5:6:) It is evident, then, that if Christ was to be a priest after the Order of Melchizedek, He would not be a priest after the order of Aaron.
When the Apostle has proved that we, as priests, have no right to intrude into the typical Holy or Most Holy, he then shows that they, of the house of Aaron, have no right to our place. They have no right to come into this antitypical Holy, which we enter. If they become members of the Royal Priesthood, they may enter; but their standing as members of the Aaronic priesthood does not give them the privilege. Thus he shows a discrimination between these two priesthoods, the Aaronic and the Melchizedek. We have the "better sacrifices"; we have the better services. We have, on the higher plane, everything that they had, typically, on the lower plane.
ANSWER—The offering of the incense originally on the Day of Atonement by the high priest gained for him recognition by the Almighty, and manifested his worthiness to appear in the presence of God. Therefore, there was no need of his offering any other sacrifice than this. All the work of Atonement was divided into two parts. If the type had shown the under-priests as going into the Most Holy, then it would seem to have been necessary for each to stop and offer incense before entering.
We are represented, not individually, but as members of the Body of Christ. So it would not be necessary for the incense to be offered more than the one time. It would seem, however, that the incense abode in the Holy and Most Holy. The sacrifice is still appreciated by the Heavenly Father, and always will be.
ANSWER—Both the incense and the blood had to do with the satisfaction of Justice. We read that the incense must cover the Mercy-Seat. (Lev. 16:13.) In other words, unless the incense had gone forth the high priest would not have lived. This shows that unless our Lord had rendered up His human life satisfactorily He would have forfeited His right to life. In consecration He had agreed to this and had surrendered His earthly life-rights. If He proved faithful to His engagement, He would receive a higher life beyond the vail. So the satisfaction of Justice, represented in type by the incense preceding the high priest beyond the vail, would be a satisfaction for Himself and would testify that He had faithfully fulfilled the required conditions.
ANSWER—The Levites typified the "Church of the First-born, whose names are written in heaven." This statement—their "names are written in heaven"—implies that they are recognized as a spiritual class—have come into Divine favor.
We are given the history of the Levites as a typical tribe specially representing the first-born; and this history of the first-born refers us back to the time when the first-born of the tribe of Israel were spared on the night of the passover. That night symbolizes this Gospel Age, the time of darkness on the earth, when the Lord is taking out His Jewel class. This "Church of the First-born" have passed from death unto life—all of these first-born, representing the entire "Church of the First-born," are represented in the tribe of Levi. Out from amongst these Levites were selected the priestly few, typifying our Lord and those who are faithfully walking in His steps. So the entire "Church of the First-born" will include a great multitude—more than the Body of Christ. The virgins who follow her (Psa. 45:14), all belong to this "Church of the First-born, whose names are written in heaven." The work of the Levites in[Page Q694] connection with the Tabernacle service is, undoubtedly, a symbolical one.
The high priest "went alone once every year" on the Day of Atonement—into the Most Holy. Apparently the under-priests did not go into the Most Holy on this day (Heb. 9:6,7), but into the first Holy, where were the candlestick and the table of shewbread and the golden altar of incense. They, doubtless, typified those who are seated with Christ in the heavenly (Eph. 2:6), and are thus much in advance of the general household of faith. The under-priests were the sons of Aaron, and, being of the priestly family, or household, occupied a higher position and had greater rights and privileges than were enjoyed by the remainder of the Levites. The picture of the under-priests going into the Holy seems to correspond to our experiences of the present time and not to our experiences of the future, when we expect to enter into the Most Holy through the rent vail.
The experiences of the antitypical Levites at the present time are different from what they will be in the future. At the present time they are in the Court condition, because only the members of the Body are privileged to go into the Holy and to know "the deep things of God." But when the articles of the Holy had been wrapped up, the typical Levites bore the precious things—were allowed to carry them. They could feel that they had a right to touch them in a general way, but not in the same way as the priests. This would seem to imply that none except those who are walking in the footsteps of Jesus could have a deep, full appreciation of the Divine Plan. Others might understand these things in a comparative degree, but not in their fulness.
We are to consider, then, that as the Levites performed a service in connection with the Atonement Day sacrifices, so they will have a special service after the Day of Atonement. On the Day of Atonement, when the people were waiting for the priest to come out and bless them, was not the particular time for the Levites in general to teach the people or for them to learn their important lesson; but, after this Day of Atonement, the Levites were the general teachers of all the people, explaining the Law to them. And so we see that this will be a part of the work of the antitypical Levites in the future. They will have no inheritance in the land and its blessings. They will be associated in the Kingdom work and in the instruction of the people. But just how this will be done we may not now definitely know.
We might also understand that the Levites in the Court very fittingly represent all those who desire to turn from sin and approach God and who are making progress toward complete justification. They are in a justified attitude from the moment they turn from sin and come into the Court. This implies faith and obedience. And so all who are in harmony with God in any sense of the word are, tentatively, Levites; but as to whether they will become actual Levites depends on whether they make entire consecration. If they do not make this consecration they will not receive the special blessings which would entitle them to the spirit plane. We all were in this sense of the word Levites—in the sense of approaching justification, desiring justification, desiring harmony with God and seeking it, putting away the filth of the flesh, etc.—but we did not reach that justification until [Page Q695] we presented our bodies living sacrifices and were begotten of the Holy Spirit and the new life was begun by which we passed from death unto life, by which we became the "Church of the First-born" and had our names written in heaven. Any who turn back before presenting their bodies living sacrifices fail to reach the fulness of justification, fail to have the justification to life—they fail in degree of faithfulness to right principle and in degree of harmony with God.
While the Court condition seems to represent at the present time all those who are approaching God and loving righteousness and desiring harmony with Him, it appears as though, with the closing of this Age, there will be an adjustment of matters by which all those who have not come to the point of full consecration and to the point of Spirit-begetting, who would not belong to the household of faith and to the "Church of the First-born," in the absolute sense, will go out and cease to be recognized as in the Court. Meantime, the class who have already made consecration, "presented their bodies living sacrifices," and received the begetting of the Spirit and enjoyed for a time the privileges of being members of the Body of Christ—these, failing to maintain their standing, are represented as separate from the "little flock" class, at the end of this Age. Their condition apparently is represented by the Court condition thereafter.
ANSWER—The blood presented in the Most Holy represented the life, or life-rights of the one sacrificed; but the blood itself was a symbol of death. When blood is in the veins it is a symbol of life. The blood of the bullock, and, subsequently, the blood of the goat, in the hands of the priest, symbolically said, This animal is dead, and here is a proof of it. So the presentation of the blood meant the presentation of this sacrificed life with all the rights appertaining thereto.
Our Lord had certain life-rights when He died. The expression life-rights may properly be used also in connection with an individual who does not have life in the full sense, but who has made a full consecration and has been accepted by the Lord. Such a one is reckoned as having passed from death unto life. In the moment of his having righteousness imputed to him, he passes from death unto life. The Advocate has imputed to that one a sufficiency of His merit to compensate for any deficiency: He is thus rendered acceptable and is then in a reckonedly complete condition. He then has life-rights; and it is those life-rights that are said to be sacrificed, or presented to God. In this manner the person may be said to become a member of the great High Priest's Body. Christ imputes to him a sufficiency of merit to compensate for his demerit; and having been made acceptable to the Father by this imputation, he becomes a member of the Body of the great High Priest.
There is a difference between offering our sacrifice and presenting ourselves. Not we, but the High Priest, does the sacrificing. Before the High Priest accepts one as a member of His Body, He imputes to that one a sufficiency of [Page Q696] His merit to give him life-rights. By virtue of being reckoned perfect one has life-rights, a condition which permits him to be a sacrifice.
There was just one moment when the knife in the hand of the high priest smote and slew the bullock. That moment represented the moment when our Lord, at Jordan, became dead as a man and alive as a New Creature, when "He, through the eternal Spirit, offered up Himself without spot to God." But it was not as a New Creature that He offered up Himself, but as the man Christ Jesus. His spotless humanity was what He there offered. This He did through the eternal Spirit of Sonship and loyalty to God; and this was the opportune moment, the moment foretold in prophecy. Then He was acknowledged a Priest. If Christ were on earth, on the earthly plane, He could not be a priest according to the flesh, not being of the family of Aaron. The only Order of Priesthood, therefore, to which He belonged was a spiritual Order, the one mentioned in the Scripture which says: "Thou art a Priest forever after the Order of Melchizedek." (Psa. 110:4.) He was not a Priest according to the flesh, but as a New Creature.
The High Priest came into his office by virtue of his work of sacrifice. The bringing of the bullock into the Court meant its presentation for sacrificial purposes. So with Jesus. When He came to John at Jordan, He made a surrender of Himself. This the Father acknowledged. The disciples of the Lord presented themselves, but they were neither accepted as sacrifices nor begotten of the Spirit, until Pentecost. On that day, while they were waiting, God accepted the sacrifice, and made them priests at that moment.
ANSWER—The Court of the Tabernacle represented a condition of Divine favor. But the Tabernacle represented Divine favor in a still higher sense and degree. In the present time the Court represents the condition of all those who, exercising faith in God, are approaching nearer and nearer to Him and His service. Such are in favor with God because of their spirit of loyalty to Him, which leads them to go on step by step to know and to do His perfect will. God's perfect will respecting all those called in this Age is that they shall present their bodies living sacrifices, holy and acceptable to Him through the imputed merit of their Advocate—their Redeemer. But if, after full opportunity to know and to do His will, these hold back and refuse to make a consecration, from that time onward theirs will be a backward course in which there will be less and less Divine favor, until they will be back again in the world. But even then God's purposes for them are generous, for they may share with mankind in general the gracious provisions of the New Covenant for the thousand years of Messiah's reign.
Those who make the covenant of sacrifice and thereby [Page Q697]pass from the Court into the Holy enter into the highest favor with God, as children of God and joint-heirs with Jesus. But if, later, they fearfully hold back and neglect to complete their sacrifice, they may not remain in so close a fellowship, but will eventually be expelled into, the Court. There they will, indeed, be in God's favor as the Great Company class, unless they entirely draw back, in which event their portion will be the Second Death.
ANSWER—There is nothing specific known on this subject. In some manner or other, it is supposed, the breastplate that was worn by the High Priest was used as the Urim and Thummim—that is, to give definite answer, Yes or No, to the questions that were propounded. For instance, if the question were asked, Shall Israel go out to war with this nation? or, Shall Israel enter into alliance with that nation? the Lord's answer was indicated by the breastplate. How these questions were answered, we are not informed. Nothing in the Scripture tells us, and we have no tradition even that gives any very clear answer. We know that they had the Urim and Thummim and that the answer was indicated in some way with the precious stones of the breastplate, but just how, nobody knows.
Q697:2 QUESTION (1912)—2—Does the Tabernacle show that there is a place in the Holy, beyond which one cannot pass as priest, and fall back into the Great Company, but if such fail as priests, is there nothing for them but Second Death?
ANSWER—Only those who pass the Second Vail into the Most Holy, by the power of the First Resurrection, will be secured to the Royal Priesthood beyond the danger of failure. The Lord will decide whether we will be priests or Levites. I have seen some who apparently took great interest, and then for a time became inert, did not become great sacrificers, and then years afterwards became very fervent and sacrificed their very lives. One such was St. Paul. He was not only a persecutor of the Church at first, but after that he was three years in Arabia, then went to see St. Peter. Thirteen years later Barnabas hunted him up, found him at home in Tarsus Cilicia and got him started in preaching at Antioch, where they chose him one of the Elders. (Gal. 1:17; Gal.2:1 and Acts 11:25-30.) If Paul had stayed in Arabia all the rest of his life merely studying and nursing his sore eyes, doubtless he would have been of the Second Company class. Barnabas said, Brother Paul, don't you want to be actively engaged in the Lord's service? Barnabas did much to encourage St. Paul and to start his activities, and once started there was no keeping him back. He was the greatest of all the Apostles in sacrifice—next to His Lord.
Suppose St. Paul had died during those years of inertia, what evidence have we that he would have made his calling and election sure? None. Was he meantime thrust out into the Court? No, he was still enjoying priestly privileges in the Holy. We do not know how much studying he did in [Page Q698]Arabia, nor do we see that he did much sacrificing during those years.
Now, if God could give him those years to determine what he would do, then He might do the same with anybody else, so far as we may know. The fact that one might be in an inert condition for a while does not mean that God had rejected him from the Holy condition. The decision of the Lord is at the end of our course. But now, perhaps, in the end of this age, conditions may be different. The Lord could not give us fourteen years, because all the sacrificing, so far as we know, will be accomplished in a very short time. And not only so, if we have not the spirit and disposition of sacrificing, He may set us aside sooner than that, because He wishes to complete the whole elect class before that time. Therefore it is a little different now.
ANSWER—No. Nobody is spirit begotten when he enters the Court condition, as it is not a condition of spirit begetting. We have no quarrel with those who have a different opinion. Our opinion is given in Tabernacle Shadows, to the effect that the Court represents the condition of justification, and that those who are in that are in a so-called justified condition.
Justification means to be actually or tentatively justified What is the difference? Actual justification would be the bonifide or real thing; as, for instance, Jesus was actually perfect, approved of God, as being perfect. Not because of anything done to Him, nor because of anything reckoned to Him. He was actually perfect, just, or right in God's sight, because in Him was no sin. But none of us, His followers, are in that condition, because we are all "children of wrath, even as others" therefore, we cannot speak of ourselves as being in this condition.
We look back to Abraham and read that Abraham was justified through faith. Was this an actual justification of Abraham? Could he become actually right with God, by exercising faith? Then we remember the other Scriptures that, No one could be justified by works of the law, and that the only justification that could come to any would be by faith in Christ. Therefore, Abraham was not actually justified.
He was justified to receive God's favor, and justified to be treated as God's friend, and to be told secrets that God would tell to a friend and not to an enemy. Abraham believed God and he was counted as being a friend and as nearly right as possible, considering the fact that Christ had not died for the sins of the world.
Now, coming down to ourselves: Take somebody who has been a sinner, worldly, living after sin, and that person says, I would draw near to God, I have a hungering after God. I learn that eternal life is possible and that God is willing to give it to some. I am weary and heavy-laden with sin, and imperfect; I want to get to God. Such a desire would be the first step toward justification.
I remember a German sister who said, Brother Russell, when I went to school in Germany I was thrown with people [Page Q699] who were not at all religious, and I lost my God, and I would like very much to find Him. I am not happy and I see other people who are happy, and feel themselves as children of God. I would like to feel myself a child of God and that God so considered me. What steps shall I take?
(Have in mind the Tabernacle construction, with its Holy and Most Holy, the Court, curtains, etc. In the front of the Tabernacle was a brazen laver, filled with water. Still in front of that the brazen altar, upon which the fat was burning, near the front, by the gate).
Now suppose this young German woman in the Camp of Israel, saying, God is represented in that Tabernacle and I would like to draw near to God; He is represented there by the Shekinah glory, and I am living here. Will He allow me to draw near?
I said to her, "Draw near to God and He will draw near to you." From the time she began to take her first step toward God she began to come into a justified condition. She took her first step. Jesus spoke of the two men who went up to the Temple to pray—one a Publican and one a Pharisee. He said that the Publican went down to his house justified rather than the Pharisee. What does that mean? Why, he was more nearly in a justified condition than the Pharisee. They were both in a condition of partial justification, like all the Jews—they were in a relationship to God, through the Atonement Day sacrifices. They were using their privilege and coming to God in prayer, and one was more nearly justified and acceptable to God. That is what is meant by justification—approved of God. Abraham was approved of God because of doing the best he could. Both of those men were in a condition of tentative justification.
The only way to draw near to God is to recognize that you are a sinner, and that God Himself has provided a sin offering, represented by that Brazen Altar, right at the Gate of the Court. So, to draw near to God means to exercise faith in the sacrifice of Christ. I pointed to the antitypical Gate to the Court.
I asked her if she believed, and she said, Yes, I believe in Jesus, that He died and rose again from the dead for my sins and the sins of the whole world. Thus she passed through the Gate Antitypically.
When next I asked, Are you seeking to live separate from Sin? I was asking if she were going to the Laver, which was for the washing away of the filth of the flesh. She replied, I am seeking so to do. Her answer showed that she was washing at the Laver and getting the benefit of it, and putting away those outward things displeasing to God. She was not justifying herself thereby, but trying to cooperate with God—she was in a condition of tentative justification. According to God's arrangement, justification cannot be complete until we take a further step. Upon noting the sacrifice, noting the laver and washing there at, we must do something more.
I said the best thing for you to do is to give your heart entirely to God in consecration, keeping nothing back. That was represented in the Tabernacle picture by the tying of the goat at the Tabernacle door. No one could do more! The next thing in order would be for the High Priest to accept her as a member of His and as such to be her Advocate before the Father. The Divine acceptance was next in order. She had done all that she could do. The Lord must do the rest. But I believe that yet there is room, and that the Lord is pleased to receive you. Accept that as a fact, and look for the evidences that God has received you. The evidences will be a clearer spiritual perception, a desire to lay down your life in His service, and some opportunity to suffer for righteousness sake.
The picture in the Tabernacle Shadows is that the Priest slays the goat, takes its life, making it a part of His own sacrifice. The moment that sacrifice was made it represented Jesus' acceptance of her consecration. At that same moment she was begotten of the Holy Spirit and reckoned as a New Creature by the Father. Thus she passed beyond the First Vail into the Holy. This passing under the First Vail represents the death of the will, just as the passing the Second Vail represents the complete death of our bodies. We go down under the First Vail when our wills are baptized into His death; we are buried with Him by baptism into His death, and rise the other side as New Creatures. So the First Vail of the Tabernacle represents our death, so far as our wills are concerned, and represents God having accepted us as New Creatures, through faith, that we may have access to the spiritual things as New Creatures. Everyone who takes that step is represented as a member of the Body of the great High Priest, the Church, of which He is Head, and so, says the Apostle, we are seated in the heavenlies—that is in the Holy. But be it noted that our justification did not reach completion until the High Priest accepted our offering and imputed to it of His merit, making it Holy and acceptable to God.
Everyone who passes beyond this First Vail, so far as you and I know, is a royal priest—that is, it is not for you and me to say as to who shall be counted unworthy. In going under this vail you take the step that should make you a priest, it is the only step you are invited to take. There is no way for you to take any other step. So the Apostle Peter says, "Ye are a royal priesthood, a holy nation, a peculiar people." St. Peter did not attempt to discriminate and say, that is what you started out to be, but you are of the Great Company. That is to be decided by the Lord in His own time, when He will show that some who have not been sufficiently faithful will not be of the little flock of priests, but will be of the Levite class. That will be determined at the end of this age, and it is not for you or me to decide.
A brother might be very energetic, so far as our observation may go, but God might see that it was for some unworthy motive or, he might, seemingly, not be very energetic, but God would see that he was doing the best he could. Hence, we are not to judge, but leave the whole matter with the Lord, and strive to do the best we can ourselves, and to help each other win, and in the end of the age the Master [Page Q701] will show which is worthy to be seated with Him in the Throne as priests, and which will be of the Levite class before the throne.
Q701:1 QUESTION (1912)—1—In the Tabernacle Shadows we read, "we must distinguish between the sacrifices of the Day of Atonement and the sacrifices which were following the Day of Atonement, and that the first were presented for the sin of Adam, while the following were for the private or individual faults committed by ignorance or wilfulness." But it has caused me a great anxiety. In Heb. 9:7 the Apostle teaches that the sacrifices of the Day of Atonement were for all the sins which were committed, for the sins of the whole people.
There is no conflict between this statement and the other. The Apostle is here speaking about the Day of Atonement sacrifices, and not about any of those sacrifices following the Day of Atonement. He explains in harmony with the account in the Old Testament that the arrangement was in two parts. In one sense of the word the Day of Atonement sacrifices were all one sacrifice and one work on behalf of all the people, but in another sense of the word it was divided into two sacrifices, the first one for the priests and Levites, and the second for all the remainder of the people, and the Apostle is speaking of this phase of it in this verse. He is here speaking of the second, which he is offering for himself and for the errors of the people. The first, the blood of the bullock, was for himself and his house, and the second was for the errors or sins of all the people. These errors of the people for which the High Priest offers atonement are not wilful sins, but those which are committed through ignorance, superstition, blindness, etc.—through heredity. In other words, God proposes to forgive and to cancel all sins for humanity that has come to us directly or indirectly as a result of Adam's disobedience. But if after getting that blessing and knowledge then we sin with any measure of wilfulness that measure which is wilful is not covered by the atonement.
ANSWER—This was a complete cancellation of all sin up to that date. It is merely a representation of the first Atonement Day, showing that when we once come and get our blessings from the sacrifice of the day of atonement it cancels all so far as we ever had recognition and ability.
Q701:3 QUESTION (1912)—3—What is the difference between the sacrifices afterwards, following the Day of Atonement, and [Page Q702] the sacrifices during the Day of Atonement, both being for the sins of ignorance?
ANSWER—We must consider what the Apostle is speaking about, and he evidently here is not talking about the sacrifices after the Day of Atonement. So he says in the sixth verse, Now when these things were thus ordained, the priests went always into the first Tabernacle, accomplishing the service of God. But into the second went the High Priest alone once every year (the Day of Atonement). (Heb. 9:6-7)
Q702:1 QUESTION (1912)—1—How explain the verse in Heb. 9:4 in which the Apostle Paul writes that the golden altar was in the Holy of Holies? Some present the solution for this difficulty, saying that we must acknowledge or accept that the Apostle in saying golden censor meant one of the little golden censors by which the priests would carry the fire from the brazen altar.
ANSWER—There is unquestionably a difference between the statement of the order of things in the Tabernacle as given by the Apostle here, and the statement as given in the Old Testament. But we must hold steadfastly to the account given in the Old Testament, because the Apostle's own argument supports the Old Testament. He says that it was necessary for the High Priest to offer the incense upon the golden altar before he would enter the Most holy. This means, too, the golden altar could not have been in the Most Holy, according to the Apostle's own account, and according also to the Old Testament account. The only explanation we could think of would be this, therefore: Either that the Apostle had a lapsus linguae, a slip of the tongue, or that his amanuenses to whom he dictated this put in the wrong word, saying behind the vail instead of before the vail. It is not a matter of any importance, anyway. Nothing serious depends upon it. We see what was the real intention at all events. The golden altar was in the Holy and not in the Most Holy, and, therefore, whatever slip was made in this record has no bearing or special importance.
ANSWER—I answer that the Apostle here is introducing a contrast between the Jewish priesthood, the Aaronic priesthood, and the antitypical priesthood, Christ the high priest, and the church the royal priesthood, the members of his body. Now the Jews, you see, and those who had had this Jewish idea in their minds, had difficulty to understand how we could be spoken of as priests: how all believers, all who come to the Father through Christ, and make a consecration, presenting their bodies a living sacrifice, are as the Apostle Peter says, a royal priesthood, a holy nation, a peculiar people. Now they had difficulty. How can we be a priesthood? We do not belong to the priestly tribe. You see Paul is carrying this same line of thought. We belong to the Melchisedek priesthood; that is our order, not the Aaronic priesthood. The Aaronic priesthood is a type of certain features, but this priest is of a higher order of priesthood [Page Q703] than Aaron. They have the literal sacrifices; we have the better sacrifices. They had the killing of the literal bullock, and the literal lamb, and we have the killing of Christ, the antitypical bullock, and we have the sacrifice of the Church, the antitypical goat, upon an altar that is superior to theirs. Their altar of incense was only typical. The offering of the prayers of saints, and the merit of Christ ascending before God is the real incense that is acceptable to him. There is type and antitype all the way through. Now we have an altar of which they may not eat. What is our altar? Why, dear friends, our altar is Christ, and his consecrated sacrifice. The priest of the typical system ate the meat that was offered to God on the altar. Let me remind you that when a sacrifice was brought to the priest, not on the atonement day, but others, he took the fat and put it on the altar and burned it, but he took the flesh and the priests all ate it. Now, then, they were all partakers of the altar. The altar consumed the fat, etc., but the priests all ate the flesh. Now, says the Apostle, they can eat of that flesh, and can offer on that altar, but we have a superior offering, and we have a superior altar. We eat of this flesh of our altar. "Except a man eat of my flesh and drink of my blood he shall have no life in him." He was speaking to the Church. As a matter of fact, all of us are to be partakers of his flesh. Of course that opens up a still larger question. What does he mean? You remember at that time many people said, This is a hard saying, who can hear it? Why it seems foolishness. Can this man give us his flesh to eat? And many went away and walked no longer with him. They said, These dark sayings are getting too abstruse, we cannot have any more of them; we drop the matter here; he is talking in riddles to us. What does he mean by talking about eating his flesh? When we come to understand the real meaning, as we may now during this Gospel Age, it is that his flesh represented his sacrifice which he gave for us, and which he finished at Calvary, and you partake of it, you eat it, you feed upon that which Christ sacrificed, you feed upon the merit of Christ's sacrifice, and you appropriate it to yourself; you have justification through faith in him, you have eaten of that flesh; you have partaken of that which he sacrificed for us. So have I. And in this way we have justification to life. This is the picture and the meaning of it as you and I come to see it through God's Word.
ANSWER—Aaron did not represent the body of Christ when he sacrificed the bullock because the bullock represented Jesus only, and you and I were not represented in the body at all until Jesus had first finished His sacrifice and had appeared in the presence of God for us, covering our blemishes, that we might be acceptable to God as members of His body. There was not a single member of the body at the time He offered Himself, even as the prophet Isaiah declared, "I have trodden the winepress alone; and of the peoples there was no man with me."
ANSWER—We are not told why there were two tables of the law, and so we can only have our opinion or surmise. My guess is that, these two tables probably represent the two parts of God's law: one pertaining to us, and the other pertaining to our fellow men. Jesus stated the two parts of the law. The first that which was on the first table: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind," "This is the great and first commandment." "And a second like unto it (in sympathy with it, in harmony with the same principle), is this. Thou shalt love thy neighbor as thyself. On these two commandments hangeth the whole law, and the prophets." The one tells us of our duty towards God, and the other of our duty towards our fellow men, and these were written, the one on one table, and the other on another table. Thus there were two tables
Q704:1 QUESTION (1909)—1—"Let your women keep silence in the churches; for it is not permitted unto them; to speak, but they are commanded to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home, for it is a shame for women to speak in the church." (1 Cor. 14:34,35.)
ANSWER—You will find those Scriptures treated very elaborately, very perfectly, and a lot more on the subject in the Sixth Volume. I do not think you have been studying the Sixth Volume enough. Some want to know when the Seventh Volume is coming out, but I do not think the Lord will allow it until the Sixth Volume is more thoroughly digested.
ANSWER—Well, dear friends, there are some things to be endured, but the Apostle intimates that to endure unsound teaching is to participate in the wrongdoing, that we should not endure unsound teaching at all. If there are any enduring such, we feel that it is their duty to protest. Now, that does not mean that his view is right and everybody else's view is wrong. But, suppose I was here in a class in Denver, a member of the class, and suppose somebody, either in public or private, was teaching certain things which I believed were wrong and injurious to the household of faith, it would not be proper for me to sit by and simply say, "I am not teaching the error." My silence would be giving consent to it. It would be proper for me to see an opportunity to kindly, and patiently, and clearly, and positively to set forth what I believed to be the error and the Bible teaching on the subject, etc. After I have done my duty in that matter, it would not mean that I must insist [Page Q705]that everyone must come to my view of the matter. I have had my say and if somebody else wishes to have his say, he should have his say also. The Church of Christ is not to be hidebound, but all should have the privilege to have the truth, but all things should be done decently and in order. My duty should end at the time of expressing my convictions and reasons for them, so that I should not need to get up half a dozen times. I should give Scripture reasons and they should give theirs. All the Lord's people should recognize those as the highest teachings. Suppose, then, that the majority of the class decided against my view of the matter, what then? Should I say: Here is a teacher that is not Biblical; shall I absent myself from the class and not meet with them? No. I would say, "I have done my duty thus far to the class, I will continue and perhaps another opportunity will come in which to present my views. If another opportunity came, I would hold to my position as long as I thought it was right, but I would not make myself obnoxious.
What about others not in the class? I would say, "Friend, neighbor, I thank you for your words, we have given them consideration and we have dismissed the matter, and you will please not trouble us again.
How remedy it? If the unsoundness was on the part of the Elder, if near the time of election, wait and see that you did not elect anybody that was not sound. If you knew it at the time you elected him, then you are at fault. You have no right to vote for anyone you do not know to be clear in the truth. You will find everything on that subject in the sixth volume.
I have found that sometimes the Lord's people feel a hesitancy, and say, "Now, I don't like to vote for so and so, yet I do not think so and so is fit for the position of Elder." You are doing wrong in keeping quiet and voting for him. God wants to have in His Church those who have character, recognizing principle, and who will act in accordance with that principle. It takes some overcoming on your part to overcome your timidity, and that is all the more reason why you should do your duty; because, none but overcomers are to be of the elect class. I admire that character that does not like to be quarreling and disputing and hurting others' feelings; we ought to have that disposition, and there is a kind and gentle way of saying things that are pretty plain, and you should let all know that you have nothing but the kindest intentions when doing your whole duty. The Church should take time and deliberate as to who should be your Elders. You are representing the Lord and you are representing Him in your vote. We want to feel the responsibility of our vote in the Church of Christ more and more.
ANSWER—I was not there, and I am not, therefore, in some respects, a competent witness but I will tell you how I think it was done. You need not think the way I do; I am liberal enough to allow you to believe it any way you like. But to my understanding, the temptation by the serpent was a very simple one. I do not know whether it [Page Q706] walked on its tail or how, but the Scriptural proposition is that Satan operated through that serpent for the beguiling of mother Eve. Mother Eve, with father Adam, saw all the trees of the garden, and they were all beautiful, and their fruit was good for food; they all looked good, and one kind was forbidden. Now, the serpent talked by signs, I am going to suppose. Satan, acting through the serpent, led it to go into the garden and take off that very kind of fruit that God had forbidden father Adam and mother Eve to eat, and the serpent ate that and did not die, and thus the serpent said to our first parents, "You would not die, either." And they observed that it was one of the most crafty and most subtle of all the animals, and they said, "It must be the eating of that fruit there that makes him wise. Oh, if we would eat that fruit, we with our superior talents and powers, how much we might know!" And the more mother Eve thought on it—for we read that father Adam was not deceived—the more she said, "I wish I could get some of that; I would like to be wise." Then the thought came, all through the serpent, "God is trying to keep you in ignorance, he does not want you to know too much, you would be a kind of competitor. God does not want you to eat of that fruit for that very reason, and he would like to keep you in ignorance and superstition. Go take and eat of the fruit." So she took of the fruit and ate, and she was a transgressor. The Apostle says that the woman was beguiled; she was tempted and deceived—deceived by the actions of the serpent; as we often say, actions speak louder than words. I do not suppose the serpent talked any, but in his actions he gave the suggestions, and the woman obeyed them. Saint Paul says that Adam was not deceived; he knew that God had put a penalty of death on the eating of that food, and knew that God's Word would come true, and therefore he surmised that his much beloved wife would die, and this was his thought: he had lived for some time without her; there was no companionship for him in all the animals of all the creation of God, no companion that was meet for him; he was a lonely man without a companion and now the thought came to him that the companion God gave him, the bone of his bone, must die, and he would be left alone. Poor Adam's heart sank as he thought of it, and he said, "I will eat with my wife." And he deliberately committed suicide in the eating of the forbidden fruit.
Q706:1 QUESTION (1916-Z)—1—How could Jesus have had the same kind of difficulties that a mother would have? How could He be tried in all points as a mother? He never was a mother. How could He be tempted as a father? He never was a father. How could He be tempted as a drunkard, or in many ways as fallen humanity are tempted, when He was perfect?
ANSWER—The Apostle was not referring to the temptations of fallen humanity. He says, "He was tempted in all points like as we are." He was speaking of New Creatures. We know of no temptation that came to our Lord except those which came to Him as a New Creature. He was tempted as we are tempted as New Creatures in Christ. He was not subject to every temptation which assails us from the fallen tastes, appetites and tendencies, which come to us [Page Q707] as members of the degenerate race of Adam. These are not temptations to the New Creature. Those who have enlisted under the banner of Jehovah should love righteousness and hate iniquity. This was our Lord's mind.
Whoever in his mind loves the wrong and approves the wrong gives evidence of not having the mind of Christ, and would not properly be one of the "we" class referred to here, since his temptations would not be like those which spirit-begotten New Creatures have, like those which Jesus had. Those who have formerly lived in sin should sufficiently know of its undesirability. Those who have practiced sin should have had satisfactory evidence of its unholy nature, of its pernicious and destructive effects. So we who have fled from sin and come into God's family do not wish to return to its bondage, like a dog to his vomit or a sow to her wallowing in the mire. Those are not our temptations at all. Our temptations are much more subtle.
Looking back at our Lord's life after his baptism in Jordan, we see how He was tempted. One of His temptations was in respect to the use of His God-given power. He was very hungry, and was in a place where no food could be secured. The Adversary suggested that He use His miraculous power to produce food for Himself by commanding the stones to become bread. This He could have done; for we remember that on more than one occasion He miraculously created food to feed the multitudes, and at another time He turned water into the choicest wine. But on this occasion He refused to use this power to satisfy His own appetite. The spirit of devotion to the Father led Him into the wilderness for prayer, meditation and study of God's Word, preparatory to beginning his sacrificial service.
We have not the power to turn stones into bread or water into wine. But we have certain privileges and opportunities; for instance, the opportunity of speaking in the name of the Lord and of telling of His goodness and of his wonderful Plan for human salvation. All these things are privileges to us who are following in the footsteps of Jesus. In these the temptation is to do these things for our own special advantage. For example, we might undertake to proclaim the Truth with the thought of obtaining great honor or a large salary. This temptation frequently comes to those who are God's ministers—to use this power of God and the Truth of God for personal aggrandizement. To whatever extent any would do these things to that extent be would be falling into temptation.
Another way in which Jesus was tempted was in the suggestion to cast Himself down from the pinnacle of the Temple, and thus call the attention of all the people to Himself. This act would prove Him to be possessed of superhuman power and would seem to imply that He was under the special protection of God. He could thus make a marvelous demonstration of himself and He would be considered some great one. The Adversary, true to his usual methods, misapplied a Scripture, endeavoring to convince the Master that God had promised to protect Him in just such an instance, to uphold Him lest He should dash His foot against a stone. But Jesus resented this misinterpretation of Scripture, and answered, "It is written, Thou shalt not tempt the Lord thy God." He refused to tempt God, [Page Q708] to try Him through a misapplication of His promise. The written Word was His refuge and strength in each temptation.
So some of Christ's disciples are tempted to do things in a spirit of foolhardiness, hoping that God will shield them from evil results of a course which would be contrary to the laws of nature or save them from consequences which would be the natural result of certain actions. This would be presumption on the part of a child of God. Such a course is saying by implication, "God will protect me, He will not allow me to come to harm." To presume to do what God has never authorized in His Word, and then expect a miracle to prevent evil from resulting is entirely wrong and unjustifiable. If we should presume to go out in cold or stormy weather improperly clad, when it is not necessary to do so, and thus risk contracting illness thereby, we would be doing a wrong and unwarranted thing. Our bodies belong to the Lord and we have no right to do anything unnecessarily which would be a risk of injury or death. Only duty or necessity would excuse such a course.
Another temptation which was presented to our Lord was that He looked out over the Kingdoms of the world, and then be assured that all these should be given over to His control, without His having to submit to suffering, without taking the painful course marked out by God, if He would just fall down and worship Satan, acknowledge his authority instead of that of Jehovah. Satan's words implied that he would not require such suffering and sacrifice as God required; that if Jesus would only cooperate with him, all would work smoothly and prosperously. Our dear Lord replied, "Get thee hence, Satan!"
So temptations may come to us. We might have suggestions that if we would only not be too straight-laced, but would co-operate to some extent with the world and its spirit, we might get along better and have a greater influence over people. This was the Adversary's argument with the Master: "Co-operate with me, and we will bring the whole world where you can give them great blessings." But Jesus would not swerve from the Father's way. Temptations and suggestions of this kind often come to the Lord's people. We fear that many of His professed followers have compromised with the world and the Adversary. The church systems have fallen into this very trap of the Devil. This has surely been a grave and costly mistake. Temptations and suggestions of this kind come often to the Lord's people.
We also have temptations to return evil for evil and railing for railing. Our Lord was so tempted just before His crucifixion. When He was delivered to the chief priests and taken before the Jewish Sanhedrin, He did not show them up, as He might have done. Jesus might have delivered a very scathing criticism of the high priest at that time; He might truthfully have made caustic remarks about the high priest's character. With the power of eloquence which He possessed, He might have made a great stir. Perhaps He felt an impulse in this direction, but He held His peace, and allowed Himself to be led as a lamb to the slaughter. And so we have temptations of a similar kind[Page Q709] —temptations to render evil for evil, to keep square with people, to give them what they deserve.
When we realize that we are not always successful in resisting these temptations, we are to remember that we have a Throne of Grace, to which we may come and find mercy and grace to help in time of need. We may come to our great High Priest. The high priest of old held a very high and honorable position. Our High Priest is far more highly exalted. In considering this, we might at first be inclined to think of Him as very austere, not easily approached. But the Apostle says that we are to remember that this is the One who is our Saviour, the One who died for us; and that although He is so greatly exalted and seated upon the Throne of Glory, yet His Throne is also a Throne of Mercy.
Coming to the Savior's Throne is not the same as coming directly to the Father's Throne. Jehovah's Throne is a Throne of Justice, but Jesus' Throne is a Throne of Mercy. Here we may obtain mercy if we fail to come up to the highest standard. We are to remember that our merciful High Priest knows just what kind of trials we have. If we have tried to do our best, and have been overtaken in a fault, He knows how to make allowance for us and to be very sympathetic. We are to remember that this Mercy Seat is for this very purpose—to show mercy to us.
Thus as we realize that in our temptations and trials the Lord is for us as He sees our earnest struggles and endeavors, it makes us the stronger in resistance another time. "He knows, and loves, and cares." Therefore we should never grow discouraged, but come to Him again and again, remembering that He is never weary of our coming and that He will not turn us away empty.
Q709:1 QUESTION (1911)—1—Terah, Abraham's father, was 205 years old when he died. How could Abraham be only seventy-five years old when he left his father's house, when his father was only seventy years old when he was born? Was not Terah 130 years old when Abraham was born?
ANSWER—We answer that the way in which it was written, it puts Abraham's name first when giving the list of Terah's sons, and the inference might be not unreasonably drawn that Abraham would be the eldest son of Terah. But on the contrary he was Terah's youngest son. The account says, Terah was so many years old and he had three sons. The first of them was born at that time and the other two were subsequently born; but Abraham was the third of those sons. I cannot take time to go into the matter here in detail, but you have it all in Watch Tower publications with full particulars.
Q709:2 QUESTION (1915)—2—Would it be selfish for a brother or sister to take up time in testifying at a meeting when he or she cannot be heard, and when there are others desiring to speak who can be heard? (Laughter.)
ANSWER—That is quite a little rap on those who do not speak loudly enough. I think this would be a proper way of putting it. We should consider it to a certain extent selfishness [Page Q710] to arise and merely whisper a testimony, especially of any length, and which can be heard by only a few and perhaps by none. When the dear friends have gathered together at considerable expense from all parts of the country for the purpose of getting a blessing, it seems too bad to have any time wasted. This same principle holds good also in the home meetings. We might sympathize with those who do not make themselves heard, but they might just as well whisper to the Lord in private; the friends would be just as much benefitted as when they don't talk loud enough to be heard. You know the Apostle Paul said that he would rather speak five words and be understood than to speak ten thousand words that no one could understand (1 Cor. 14:19). That is a good lesson. We should speak language that can be understood; and we suggest that all try to learn to lift up their voice like a trumpet. Some need to put on three or four trumpets.
But, dear brethren, nothing that we are saying is with the thought of discouraging any of you; for we believe that a great blessing comes to the Lord's people from giving a testimony. Therefore it is our hope that every one will find some opportunity of giving a testimony. But if you cannot speak so as to be heard, speak about six words and sit down, would be our advice. Then you will have the opportunity of standing up for Christ and thus receiving a blessing, and also will know that you did not hinder someone else. Give your testimony, but make it brief.
ANSWER—Well, I think exhortation is one thing, and testimony is another thing. A testimony meeting is not to be strictly intended as a meeting for exhortation; a testimony is more given with the supposition that when you have told your testimony that the testimony itself would constitute, without saying so, an exhortation to others to strive in the right way. And this is one of the most forceful testimonies that can be given. The man who lives his religion, and whose experience testifies to that religious life, is giving one of the best exhortations possible to others to live a good life. At the same time I do not think that any could properly find fault with one who, after giving his testimony, should just add a word or two of exhortation. But I think it is true, as the question seems to imply, that a great many err, supposing that exhortation is testimony when it is not, and err in giving too much exhortation. Testimonies, I think, are better.
ANSWER—There is nothing in the Bible that tells us specifically. We can only use our judgment. It would be very nice if you were around a table with others, to give thanks if circumstances made it appropriate, if otherwise, to do so in silence. If it would in any sense of the word be [Page Q711] seemingly hypocritical to those about us it would not be appropriate. You remember the Pharisees who said their prayers on street corners.
ANSWER—We answer that that statement is generally misunderstood. Take the whole circumstance and get it clear before your mind. Two thieves were there, one on either side of our Lord. He was being crucified, they also. One was reviling him saying, "Why don't you save yourself and save us? If you are as you claim, something more than a human being, why don't you demonstrate it and save yourself, come down from the cross and save us also; show your power." And he was saying this in a derisive, scoffing manner. The other thief answered him saying, "How strange that you should act and speak in this way! You know that we are here justly. We are suffering the appropriate punishment for our sins; this is the penalty against us; but here is a poor man between us who has done nothing amiss and he is suffering unjustly, and instead of deriding him, we should be speaking words of comfort to him. And I will speak a word to him now."
Then turning to Jesus, he said (I am paraphrasing it), "I know you; you are a great personage; I have come in contact with you before and heard a good deal last night and this morning, as I was near by when your trial took place, and I heard those falsifiers bearing false witness against you and I sympathized with you all the time. I knew there was no evil character in you, and I have just answered this other thief and you have heard what I have said to him. Now I do not know what there is in your claim of being a King, but you are a great enough person to be a King. If you are a King, and after you have come into your office of King, and have your kingdom, then remember this poor thief, and do something for me, will you?" Jesus said, "I will do something for you when I come into my kingdom; you will get a blessing. Did Jesus come into his kingdom this day? Why no; he has not come into his kingdom yet; it is more than eighteen hundred years, and we are still praying, "Thy kingdom come." Is not that true? Sure. Did he deceive the thief? Did he say, I am going into my kingdom today? No, he did not. What did the thief ask, anyway? He said, "Lord, remember me when thou comest into thy kingdom." And what did Jesus say? Jesus said, in the Greek, "Amen"—so be it. Be it as you have asked it, namely: to be remembered when I come into my kingdom. I will be there; and I will remember you when I come into my kingdom. And I am sure that he will. But what about "this day?" That was put in this way: "Verily, verily, I say unto thee today"—this day that looks as though I had no kingdom, this day that looks as though I was a blasphemer against the great Creator, this day that looks as though I had neither friend on earth nor in heaven, this day in which I seem to be the most pitiful object in the world—nevertheless, I say unto thee this day, "Thou shalt be with me in Paradise."
ANSWER—We cannot know certainly that the Lord was speaking this prophetically of our time. He might have had in mind a certain dealing with Natural Israel. We incline to think that He refers to our time, but we are not certain of that. Some of the prophetic statements seem to apply merely to the time in which they were given, and others seem to have a double application—part application there and part application down here. Now supposing this has application down here to the time of trouble into which we are coming: to which class would it refer there? The prophecy speaks of three different parts; it does not say three equal parts; one of them might he a very numerous class, and the other a very insignificant number, but they are merely divided into three classes. There are different ways in which we might understand that, and all of them in harmony with the Scriptures. For instance, we might say that the first class are those who will be of the very elect; secondly, those who will go into the second death; and, thirdly, the Great Company and all mankind who will go into the time of trouble. We can make three classes of them. Or, we might make three classes another way: You might say the little flock, and the Great Company, and the world, and leave out the second death class altogether. Both of these applications would be correct, and in harmony with other Scriptures. Therefore we need not quarrel at all with anyone who takes one or the other view of it. Whatever is in harmony with the Scriptures we agree has a right to be applied. So this may refer to the world of mankind who will go through the great time of trouble, and to whom the Lord will give a refining influence in that time; that time will wake them up in a wonderful degree and have a very refining influence on them, teaching them a great many lessons which they are unwilling to learn at the present time—just as the Church is being taught many lessons which the world does not receive now. For instance, the Lord represents that those who are His now have certain fiery trials; He represents that He is refining us as gold and silver is refined. That is true of us, and so that great time of trouble will have a refining influence on the world and on the Great Company also.
ANSWER—I am not making much of the torment question; I am trying to do away with it. Now it is true, dear friends, that some ministers still hold to the doctrine of torment, and others do not. The number who preach eternal torment after the old style is small. If they would preach it their congregations would be still smaller. People can no longer believe such things. They are getting more intelligent [Page Q713] every day, and the ministers know it; besides, not many ministers believe in eternal torment. They may not say anything about it in the pulpit, and many teach it in this manner; they preach about "second death," bringing it down in a solemn voice, and let the audience imagine flames, devils, etc., out of second death. But you know second death does not mean eternal torment. Those set free from the first death may be in danger of second death. Some are contentious and some are not. It is not for us to judge. It is for us to present the truth. Many ministers would like to be free from their denominational restraints, but lack the courage to face the issue. Some say, we believe, the wages of sin is death. The Church of England decided its membership could believe in either fiery hell or death.
ANSWER—Very simply, my dear friends. In the book of Revelation you have a number of symbols. John, the revelator, says, "I saw this, and I saw that, and I saw the other," and he heard a trumpet, and he heard one angel saying to another angel, etc. That was all a vision, wasn't it? Yes. He saw visions; he saw beasts, and saw the woman sitting on the beast, and all of those things. Now just so with this transfiguration scene. Jesus said it was a vision. We read that he took Peter, James and John and went up into this mountain, and was transfigured before them. His garments put on a shining appearance, and became part of the vision, and there appeared unto them Moses and Elias, in a vision. They saw Jesus, Moses and Elias, and the garments of Jesus were seen to shine, and they did not know very much about it; they were on their faces asleep part of the time. And then Peter, as he discovered that the vision was lasting for some time, said, "Lord, it is good to be here; let us build here three tabernacles," etc., not knowing what he said. He was not very clear on the matter, but as they came down from the mountain we read, Jesus charged them straightly, particularly, saying, "See that ye tell the vision to no man until after the Son of Man be risen from the dead." And Saint Peter afterwards, in writing his epistle, said, "We have not followed cunningly devised fables when we declared unto you the power and coming of our Lord Jesus Christ, for we were eye witnesses of his majesty when we were with him in the holy mountain." Saint Peter tells us, therefore, that that vision in the mount of transfiguration was a picture of Jesus' kingdom, Elias typifying one class in the kingdom, and Moses symbolizing or typifying another class in the kingdom.
ANSWER—Of Enoch, we are told that he was not because God took him, and that he did not see death. That is all we know about it. I am not at liberty to use my bump of imagination and tell you of things that are not written. Did not God take him to heaven? No. How do I know? Because Christ said (John 3:13): "No man has ascended [Page Q714] into heaven." The Lord will take care of Enoch and he will not get the restitution blessings until the full Christ is complete, as you will notice from the 11th chapter of Heb. (Heb. 11), which includes all of these and states that they all died in faith, not having received the promised things, that they apart from us should not be made perfect. Then the blessings will come from the spiritual to the earthly. Through your mercy they shall obtain mercy. Enoch was counted as one of the fathers before, but now Christ has become the father as we read in one of the Psalms, which states that the fathers will be the children, because they will all get their life through Christ. Whoever is a life-giver is a father, and whoever receives life is a son. When He is the great life-giver in the Millennial Age, he shall be the father to the
ANSWER—I do not think, dear friends, there is any change in the bread and wine. I do not believe it is any flesh at all. I think our Catholic friends are just as sincere as we Protestants, and I do not know that they have been any more hindered by superstition than the rest of us, and I do not see that I have any stones to throw at Catholics. I think they are ahead of us on some points. They at least have the merit of believing and acting up to their belief. We Protestants cannot claim that. I hope you and I are determined by the grace of God that we will be thoroughly honest with ourselves and with the Bible hereafter. The Catholics will get up at five o'clock in the morning and go to mass, but you and I, because we do not believe in the same, do not go to mass. And so, in various ways, I see much to admire in them. I will admit that they are in superstition, and I will admit that I have been in superstition. and we have all been. But the pot need not call the kettle black, either.
ANSWER—No. The treasure that we have is our own spirit-begetting—the start of the new nature. That is the treasure that you have. That is the treasure that you must care for. You have this treasure in your earthen vessel. The body is imperfect. The new creature can only exercise itself through the earthen vessel, and our Lord's merit stands ready to assist each one of us in our imperfections, that the new creature may be kept perfect and developed, and that the old nature may be mortified, or deadened. But we have this treasure of the new nature in our earthen vessel. [Page Q715]
ANSWER—I see no reason for thinking that the serpent was not a real serpent; or that there was not a real garden; or that our parents were not real man and woman; or that the trees were not real, and bearing literal fruits. It was not anything about the tree that constituted the sin, but an act of disobedience. If obedient to God they would have learned righteousness first, and then have been brought to a knowledge of what sin would be afterward. But they were permitted to take their course and learn about sin first by plunging into it. After 6,000 years of sin and evil they are to be permitted to learn righteousness. They learned sin first and will learn good afterward, whereas, by obedience they would have learned good first and then had a secondary, or indirect knowledge of evil. That is to say, after coming to a knowledge of righteousness, He would have explained to them the tendencies of sin, without participation on their part, as you might learn about drunkenness without becoming drunk.
Q715:2 QUESTION (1909)—2—If we must enter the Kingdom through much tribulation, what is the matter where one that is fully established in the doctrine, not considered a babe in understanding, striving to do the Lord's will, has no trials, or at least of no consequence? Please do not say, Just wait for they will come, for everyone answers me thusly.
ANSWER—Well, I would say, Don't wait, if you would be better pleased with that; go out and get some right away. I would think, dear friends, our wisest plan is that which the Scriptures set before us that the Lord shall choose our inheritance for us. He knows the way I take. It is mine to offer myself, and the Lord's protection to accept and make use of that offering. It is not my business to attend to His work. He has given me my part to attend to and I am going to see to it that by His grace I shall so appreciate it that I will keep the sacrifice on the altar, and have more love for Him and the brethren, and be seeking fresh opportunities for service and laying down my life, it is my part to do, and I could not do more if I tried. If the Lord is pleased to accept this sacrifice at once and give me opportunities for service and laying down my life, it is my part to accept and go promptly on. If no such opportunity comes, it is my opportunity to learn patience in waiting for trials. That is a peculiar kind of patience. The Lord knows better than we do, for He is our teacher, so let us learn whatever lesson He sends us and not try to tell Him what to teach us. I think of one dear sister who asked me this very question with a great deal of concern. I replied, Perhaps you have had trials already and you do not appreciate them because your joy is so great. Perhaps they would be very painful if you did not have the joy, just as the Apostle Paul, when in prison, sang and rejoiced in tribulation. She replied: Brother Russell, I would like to believe that that was true, but I am afraid it is not true in my case. If that is not true, all I can encourage you to hope for is that later on He may give you the privilege of suffering with Him, for if we do not, we will not reign with Him. He may be testing you [Page Q716] and giving an opportunity for the roots of faith to strike down deeply, so that when the trouble comes you will not be swept away. Leave all in the Lord's hands, but make the best use of every moment you have. Learn whatever lesson the Lord has for you, patience, gentleness, kindness, etc. Well, she thanked me and said she would look and wait. I saw the lady about a year afterwards. "Well, Sister, do you remember the last conversation we had; have you had any trials?"
"Yes, I have had some heavy trials and I never thought I would be able to stand such tests, and I believe He was giving me time to get strength. I want you to know that I am rejoicing in trials as one of His children, being fitted and prepared as a member of the Body of Christ."
ANSWER—I wish the brother had quoted the text of Scripture. But I will say that I have never found any text of Scripture from Genesis to Revelation that mentions the Trinity, and if anybody has found one, it would be worth something to me to know where it is. I would give ten dollars for it right away. I cannot find any reference to the Trinity in the Bible. You will find it in the hymn books, and in all kinds of theological books, but you will never find it in the Bible. There is just one text of Scripture which implies it—it does not say it—in 1 John 5:7, where we read that there are three that bear record in heaven, the Father, the Word and the Spirit, and there are three that bear record on earth, the water, the spirit, and the blood, and these three agree in one, and the other three agree in one. What does it mean? Well, it would be very foolish the way it reads. That is one of those things where they tried to make a trinity in olden times, and not having any text of Scripture for it, they tried to manufacture one, and, as usual, they made a botch of it. Now, what does it say? "There are three bearing record in heaven." What are they bearing record to? That Jesus is the Son of God? Who is bearing record in heaven that Jesus is the Son of God? The Father, the Son and the Holy Spirit bearing record in heaven that Jesus is the Son of God? What do they need to bear record of that kind for? Are the angels in need of it? The idea of the Father, and the Son, and the Holy Spirit going through heaven testifying to the angels that Jesus is the Son of God! It is ridiculous! These words are interpolated. It reads without these words, "There are three that bear record, the water, the Spirit and the blood, and these three agree in one testimony." That is the way it reads without the interpolated words. These words were interpolated, so far as we know, about seven hundred years after the words were supposed to be used. Do not misunderstand me. I fully believe in the Bible kind of a trinity. The Bible tells about the Father, and I believe that; the Bible tells about the Son, and I believe that; and the Bible tells about the Holy Spirit, and I believe that, too. I believe whatever the Bible says. And if anyone finds any text that tells about the Trinity, I will believe that too.
ANSWER—I concur with this thought, that according to our understanding of the matter, the severity of the trouble, the anarchistic part of the trouble, should be expected about October, 1914. I concur with the thought that while there is nothing in the Bible to say it will last one year, I do not understand how it could last much more than one year; it seems that one year would be almost the limit of human endurance, but I do not know of any Scripture that says it will be just one year.
ANSWER—The questioner has not understood this text of Scripture. It has no reference to mankind dying. It was appointed unto the high Priest to die, representatively in the bullock—after this he could go into the holy and most holy and come out again and bless the people. (Brother Russell referred then to the types in Tabernacle Shadows.) Taking the question from another standpoint, we read another text: "As by one man sin entered into the world and death by sin; and so death passed upon all men, for that all have sinned. For as by one man's disobedience many were made righteous." If this sentence of death passed upon the whole world because all are sinners and imperfect, how could it be some would not need to pass into the tomb? From the divine standpoint the world is spoken of as dead. As Jesus said to the young man who wished to become His follower and he asked, "Lord, may I wait until my father dies?" "Let the dead bury their dead." Who were the dead? The dead world. You have become alive through having justified life. The others who have not passed from death unto life are already dead. At the second coming of the Lord they will still be dead. As they come into harmony with Him they will rise out of death. It will take all of the Millennial Age to get out of death. All will not get fully out until the end of the Millennial Age.
ANSWER—I advise you to hide before the time of trouble. We want to he hidden in the Lord, my dear friends. If Noah and those who were with him had waited until the time of trouble came before they got into the ark, they might not have gotten a chance to get in. And so here the Lord likens the time of trouble to the flood and our getting into Christ is likened unto Noah getting into the ark; and we want to get into Christ without any loss of time and to abide in him, and then we will have nothing to do with hiding from any trouble, because the Lord will overrule matters for those who are his and cause all things to work together for their good. Do not forget you engaged to go into a time of trouble. Did not Jesus have a time of trouble? Did not [Page Q718] all the apostles have a time of trouble? Did you not consecrate with the very understanding that you would be ready to lay down your life any time and in any manner? Then do not think it will be any different from what the Lord says, "Through much tribulation shall ye enter into the kingdom." But our tribulation will be of one kind, and this trouble coming on the world will be of another kind. So we are to expect our kind of tribulation for faithfulness to the Lord, and righteousness, and his Word, and we are to count then that the Lord will let us escape the other kind of tribulation which will come upon the world.
ANSWER—I know of nothing. We merely assume from different Scriptures that a great many people will die in that time of trouble, and yet we know of nothing that intimates that half, or anything like half, of the world's population will be destroyed. It would not seem to me to be necessary to expect very large numbers to die. We can have a great time of trouble without so many people dying. We look at the French revolution, and we have there an illustration of a good many people who died, and of others of whom it is said their names were slain; that is to say, their titles, their offices, their honorable stations, were destroyed; they were destroyed in the sense of their dignity, their office, their position. But if we look to the type of the Jewish time of trouble we find the record that a great many lives were lost in the siege of Jerusalem. So we will have to wait and see; and we hope we will be of those who see from the other side the vail. "Watch, that ye may be accounted worthy to escape those things coming on the earth, and to stand in the presence of the Son of Man."
ANSWER—It all depends on what you have in mind when you use the words, "sets up his kingdom." In one sense of the word, the kingdom of Messiah will be set up when it begins to exercise power; that will be before the trouble; but in another sense of the word, Messiah's kingdom will not be set up, in the sense of having the dominion, and having things in the right and proper way in the earth until after the time of trouble.
ANSWER—In the great burning day the "heavens" will be on fire, and "the earth and the works therein shall be burned up." This time of trouble will involve the whole world, practically everybody. The Lord speaks of some who will be preserved in the midst of this trouble. Just as the three Hebrews were preserved in the fiery furnace, so we expect that some will be spared in the time of trouble.
"Seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord's anger." (Zeph. 2 :3.) This invitation seems to be to others than the spirit-begotten. It would not apply to the Church, for her deliverance will be over before the culmination of the trouble. It would not apply to the "great company" class, for it is incidental to their deliverance that they shall suffer in this time of trouble the destruction of the flesh, and come up to honor out of "great tribulation." This, therefore, would seem to apply to a class of the world who are not spirit-begotten.
ANSWER—My dear friends, it will last with some people a good while. The time of trouble lasts according to the degree of the disposition of God in the heart of man. The Scriptures speak of the fire of that day, which shall burn up the wicked and leave them neither root nor branch. What does it mean? I presume that the fire of God's indignation will burn against unrighteousness during the day of Christ, until every root and branch of sin is thoroughly consumed. If anyone holds on he himself will be destroyed in the second death. But as to the time of national trouble, such as has not been before, no one knows how long it will last. I may guess, and you may also. You may take in more things than I. My thought would he that the severest period could not last more than a year. How suddenly it may come upon the world, or how gradually it may pass away, I do not know, and I think no one can.
ANSWER—The word "ground" is used in a general way. This is not an improper translation, but we could have a superior one as given in the Emphatic Diaglott. The thought is, pillar and support of the truth, the ground-work of the truth, is that on which the truth is based, and by which it is supported. The mission of the Church here in the present time where error prevails, and sin prevails, is to be a supporter of the truth, to be those who will uphold the truth. We are, therefore, in this sense of the word acting as pillars and as the ground-work or foundation on which the truth of God is now resting in the world, and we shall ultimately be the foundation and agencies of God's truth throughout the whole world in the Millennial Age, because we shall be associated with the Lord Jesus Christ.
ANSWER—I presume that to hold the truth in unrighteousness could be done in a variety of ways. The Lord does not propose that the truth shall belong to any except those who are consecrated people. As we read, "Light is sown for the righteous, and gladness for the upright in heart." So the truth is only intended for God's consecrated people. "The secret of the Lord is with them that reverence him, and he will show them his covenant." But it might be that some might get a measure of truth—not the full truth, but a measure of [Page Q720] truth—and might use that measure of truth in an improper manner. As, for instance, Satan had certain knowledge respecting the Lord, and misused that knowledge. He knew about Messiah's kingdom, and made use of his knowledge respecting that kingdom by trying to tempt our Lord to take some other course. He was thereby using his knowledge of the truth in an unrighteous, or an improper, manner. It might be that some having received a partial knowledge of the truth might become enemies of the truth, and servants of sin, and opposers of the truth. We remember some who are mentioned in the Acts of the Apostles. There was Simon Magnus, who held the truth in unrighteousness and misused what knowledge he had of the truth. So, it might be possible for any of us to depart from the spirit of the truth, and still hold something of the letter of the truth, and to use this letter of the truth injuriously to ourselves and to others. This would be holding the truth in an unrighteous, or an improper manner.
ANSWER—We have already suggested in print that Babylon represented in type the great system, mother and daughters, and that the Euphrates river represented in type the people supporting the system. Babylon is said to have been built over the river Euphrates; the river flowed through the center of it, and it was through the drying up of the river, by turning aside of the channel, you remember, that Cyrus entered in under the gate. That is the record of history. So the Scriptures tell us that the water shall be dried up from symbolical Babylon. Now just what that means we will find out better when it is fully accomplished, but it would seem as though the Lord puts water as representing two things: in one place water represents the truth, the river of water representing the river of truth; and in another place, especially in Revelation, right in this same connection, it says, "The waters that thou sawest are people." Now whichever way you may apply that, whether it means that the truth will be turned aside and no longer flow through Babylon, or whether the people shall be turned aside and no longer support Babylon, both seem to be true. It is true that the truth is already turning aside, and our Lord has already declared that the voice of the Bride and of the Bridegroom shall be no more heard in her at all. We are not to expect truth in Babylon. There may be certain elements of truth still held by the dear friends there, because some of the Lord's dear people are still in Babylon, and wherever they are they must speak for the Lord and for the truth; but the time is rapidly approaching when the voice of the Bridegroom, the Lord Jesus, and the voice of the Bride, the Church prospective, to be the Bride of Christ, will not longer be heard there. "Come out of her, my people, that ye be not partakers of her sins, and receive not of her plagues." This is the turning aside, then, of the truth, and of all these people who represent the truth, and the consequence is the fall of Babylon.
ANSWER—Our thought is that we should expect a type to be followed by its antitype; and we would rather look for it to follow immediately. For instance, after the type of the eating of the Passover lamb was recognized for the last time by Jehovah, it was followed immediately by the Antitype, Jesus, the Lamb of God, who was crucified on the very same date as the annual Passover Supper. The type of the bullock and the Lord's goat, offered as sin-offerings on the Jewish Day of Atonement, was followed at once by its antitype, as soon as the typical sacrifices were repudiated by the Father, when the Jewish House was left "desolate," just before Jesus' death.—Mat. 23:37,38; Luke 13:34,35.
Again, in thinking of Isaac as a type of Christ, we think of him as the typical heir to the Promise God made to his father Abraham. God declared to Abraham, "In thy Seed shall all the families of the earth be blessed." Isaac was the natural seed of Abraham according to this Promise; and Isaac continued down the Jewish Age in that he was represented in the children of Israel, his natural posterity. Thus he was the recognized seed of Abraham down to the time when Jesus became the Spiritual Seed. There the natural seed was cast off. The real Seed of Abraham, in whom the Promise centered, was not the natural seed, but the Spiritual Seed.
Jesus was not the antitypical Seed of Abraham when He was born into the world—not until He had been begotten of the Holy Spirit. Jesus began to be the antitype of Isaac at that time. Ever since Christ's spiritual birth on the Divine plane of being, the members of His Body have been in process of development. So this Spiritual Isaac began to fulfil the type as an antitype in the person of Jesus when He became the Spiritual Seed, and is continuing in the persons of His Body members, to take the place of the type. Thus the type is merged into the antitype.
ANSWER—The Apostle Paul explains in the case of Melchizedek that his priesthood had no beginning and no ending, the order of his priesthood was to be perpetuated; consequently his priesthood did not pass away until the antitypical Priesthood came. The Apostle particularly points out that he was without father or mother in the priesthood—"he abideth a priest continually," he continued a priest to the conclusion of the type in its antitype. He was a type of the greater Melchizedek, which is The Christ, Head and Body. Jesus was "made a High Priest forever (literally for the Age), after the order of Melchisedek."—Hebrews 6:20.
As for Adam, we are not sure that the Lord's Word speaks of him as a type. The Apostle does not contrast Adam and Jesus, but speaks of the first Adam and the Second Adam. Christ is very unlike Adam. Adam disobeyed God, while Christ was wholly obedient. Adam failed while Jesus succeeded. St. Paul says (1 Cor. 15:47) that the Second Man is the Lord from Heaven. The first[Page Q722] Adam continues to be the head of the human family. We still speak of him as Father Adam. The Second Adam will not begin His work until the Millennial Age, when He will become the second Father to the race, taking the place of the first Adam. He is not the Second Adam as yet. He is to be the Second Adam.
The various titles that belong to our Lord Jesus include that of The Everlasting Father. And the Everlasting Father will be the successor of Adam, who was only the temporary father of the race and who failed to give his posterity life. In due time the Second Adam will be the regenerator of the human family.
ANSWER—We understand the Apostle's thought to be that all these things happened to this people as typical Israel. They were the types, and Spiritual Israel are the antitypes. They, the type, had these experiences; we have experiences to correspond. They, the type, did not pass away—that is, cease to be the type—until we, the spiritual antitype, began our career. When our career began, our antitypical experiences began. The whole nation of Israel was this type, with their experiences, testings, etc.
ANSWER—There is a very strong relationship between these words. To some people they would all mean the same; to others there would be a slight difference of meaning. A type is a figure, and is also a picture, designed to bring out certain important matters and details as Divinely appointed. A figure is a much less exact representation or statement of matters than a type. Abraham received Isaac from the dead in a figure (Heb. 11:17-19); that is, there is a pictorial illustration connected with the matter, but it is not so sharp as in a type.
A picture, a figure or a parable would have weight and value according to the character of the person who made the picture or the parable, and in proportion as it had intrinsic merit. A type would be beyond all this, in that it is very clearly defined and implies Divine foreknowledge and arrangement. God gives types. Men may give pictures, figures or parables.
A parable is a figure; it is a word-picture, but not a type. It has not the exactness of a type. We would use the words parable and picture in the same way; for we see no difference. A type is an exact pattern of its antitype, just as a printer's type corresponds to the matter printed therefrom. Isaac was a type of Christ; Rebecca, his wife, a type of the Bride of Christ; Ishmael, Abraham's son by Sarah's bondmaid, was a type of the nation of Israel, developed under the Law Covenant, which was typified by Hagar, the bondwoman.
ANSWER—This verse occurs in the Parable of the talents, and if we supply the word increased after not, the thought is clear. During the Gospel Age—that period between the going away and the coming again of Christ Jesus—His servants have been entrusted with the Gospel of the Kingdom. All professing Christians have obligations and responsibilities to tell out the "good tidings of great joy," according to their knowledge and opportunity. Those who improve their talents increase them, and because faithful to the light and privileges granted to them, will receive the "Well done" of the Master. All who neglect to use their talents for the blessing of others will not have the Lord's approval. On the contrary, they will lose not only the light they once enjoyed, but also the reward of faithfulness. Let us then heed the exhortation of our Lord, "Be thou faithful unto death, and I will give thee a crown of life."
ANSWER—God uses various instrumentalities for communicating His instructions. Thus the Lord Jesus Himself is called the Father's "Word"—the Message, the Logos (John 1:1; Rev. 19:13). St. Paul speaks of him saying, "God, who at sundry times and in diverse manners spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by His Son" (Heb. 1:1,2). This message has been repeated by the Apostles. We read that when our Lord "ascended up on high He—gave gifts unto men," and these gifts are still with us. He explains these gifts to be Apostles, prophets, evangelists, pastors and teachers, "For the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Christ, until we come unto the measure of the stature of the fulness of Christ" (Eph. 4:8;11-13'). So we see that the instructions of God may come through His disciples, teachers, evangelists, etc.; but they must all be recognized as emanating from the Father through the Son.
ANSWER—The combined testimony of the evidences in nature, aside from the inspired revelations of the Scriptures, is opposed to the theory of the best surviving the worst. In the realm of vegetation it is universally recognized that the finest flowers, fruits and vegetables, are produced only by the utmost care in training and cultivation. These fine varieties, if left to themselves, quickly deteriorate in quality, or else are entirely overcome by the weeds, thorns and briars. Does not this same principle hold in the animal kingdom? High-bred horses, dogs, and cattle, if left without the guiding hand of man, quickly degenerate [Page Q844] into lower breeds, or else are entirely destroyed by inferior species of animals. This same principle is true with the races of men, as all history demonstrates, and as foretold in the Scriptures. Beginning with the Babylonian Empire, when it had reached to the very zenith of its glory, it fell in one night, yielding to the inferior kingdom of the Medes and Persians. These in turn yielded to the Greeks. Then Greece with all her learning succumbed to the inferior Latin races. And who is not familiar with the history of Rome which arose on the ruins of Greece? In the shattered remains of the Roman Empire, the modern nations of Europe and America, another mighty civilization, has reared its crest to a vast height, and is doomed to destruction. (See Dan. 2:31-45.) This present evil world, with its conditions of "the survival of the worst," is to pass away; and on its ruins will be established a new order of things, called "The world to come wherein dwelleth righteousness," in which "the survival of the fittest" will be absolutely true.—2 Pet. 3:13.
ANSWER—The Scriptures answer, "One is your Master, even Christ; and all ye are brethren" (Matt. 23:8). We should not follow man, nor manmade creeds or systems. God exercised the supervising care over His consecrated people; as we read, "Now hath God set the members, every one of them, in the Body, as it hath pleased him" (1 Cor. 12:18); therefore He advises Christians to come together to assist in building each other up in the most holy faith (Heb. 10:24,25). He directs the church to select elders—not Lords, nor Masters, nor Reverends (1 Tim. 3:3; Titus 1:5-9). These are "overseers" to feed the flock of God (Acts 21:28; 1 Pet. 5:1-3). St. Paul says, "Be ye followers of me, even as I am of Christ." The most faithful have been followers of the Apostle, who followed in the footsteps of Jesus. This is not following man, but following the Divine leadings through the Lord and the Apostles. Similarly today we note God's leadings through His servants. In this we are following Jesus Christ, not man. Individual study of the Bible seems indispensable to proper Christian development, and is commendable, just as individual study of Geology would be commendable; but one must not ignore the aids to Bible study which God has providentially furnished; to do so would be as unwise as for a pupil in astronomy to ignore the astronomical instruments and findings of others who have preceded him in the study of the same science. "Study to show thyself approved unto God (not unto men); rightly dividing the Word of truth" (2 Tim. 2:15).
Q844:2 QUESTION—How could the repentant thief on the cross go to Paradise THAT DAY, with Jesus, when Jesus did not [Page Q845] ascend to Heaven until forty days after His resurrection on the third day?
ANSWER—The word "Paradise" signifies, "a delightful garden, park, or pleasure ground." The garden of Eden was the original Paradise, where man dwelt before disobeying the Divine command. Because of disobedience he lost this Paradise. (Gen. 3:22-24.) When the race of mankind comes again into harmony with the Creator by becoming obedient to the Lord, the "earth will become as the Garden of Eden," and mankind will be restored to that Edenic condition. (Acts 3:19-21; Eze. 36:35.) "The desert shall bloom and blossom as the rose and springs shall break forth in the wilderness, and the solitary place shall be glad for them—the happy world of mankind. (Isaiah 35.) Such conditions will take place when our Lord "comes into his kingdom." The thief asked to be remembered "when Thou comest into Thy kingdom," and our Lord will come into His kingdom at His second coming. Our Lord did not go to Paradise that day, but went to the tomb, as the Scriptures declare, from which he was raised the third day. The passage with the punctuation properly made, placing the comma after the word "today," clears the matter up. "Verily I say unto thee today (now), thou shalt be with Me in Paradise"—at My second coming, when the Kingdom of Heaven shall be established in the earth. Punctuation is a modern invention, dating from the year 1515 A.D. The comma was placed in the text by the translators under King James, and it is evident that they made the mistake of placing it before instead of after "today."
Q845:1 QUESTION—We read in the 10th chapter and the 8th verse of the Gospel of John the following words of the Savior—"All that ever came before me are thieves and robbers." Who are referred to by the terms "thieves and robbers?" (A.N.F.)
ANSWER—The Lord Jesus was narrating a parable illustrating certain arrangements and conditions. Every sheepfold must of necessity have a door or gate and this would be for the use of the shepherd and the sheep. As stated in verse 1, any person attempting to enter the sheepfold in any other way than by the door would be a thief and a robber. Our Lord Jesus, as the "Shepherd," by fulfilling the terms of the Law Covenant, entered the "door" and secured all the blessings and privileges which had been promised in the Law. The Scribes and Pharisees—"the thieves and robbers"—on the other hand, had been endeavoring to "climb up some other way," by a hypocritical observance of the letter of the Law, rather than by a heart observance and fulfillment of the spirit of the Law. Jesus, as the "Good Shepherd," laid down His life for the "sheep." The Scribes and Pharisees neglected the interests of the people and were engaged in seeking their own gain—wealth and fame—while piously posing as religious leaders.
ANSWER—A year, or "time," according to the old Hebrew method of preserving chronological records, was ordinarily a year of twelve lunar months of approximately thirty days each, or 360 days. In the symbolic prophecies of the Scriptures, a day stood for a year. (See Eze. 4:1-8; Num. 14:33,34.) A "time" therefore, of three hundred and sixty days in a prophetic sense, would signify 360 years. In the expression under consideration there are three and one-half times, or 1,260 years. The same period is mentioned in the book of Rev; in chapter 12:14, it is called three and one-half times (360 x 3-1/2 = 1,260); in chapter 13:5, it is termed forty-two months (30 x 42 = 1,260); and in chapter 12:6, it is called twelve hundred and sixty days. Bible scholars in general have reached the conclusion that these twelve hundred and sixty years came to an end in the year 1799 A.D. Noting the fulfillment of this prophecy at that time, and following this clue, a number of students of prophecy are expecting that the "seven times" (Lev. 26:17, Lev. 18, 24,28) or 2520 years, in which the Jewish people were to be subject to the Gentile powers and kingdoms, will terminate in the year 1914 A.D. as their kingdom was overturned and destroyed in the year 606 B.C. "Seven times," or two thousand five hundred and twenty years, bring us to the date 1914, when the Jews will be restored to their own land, to have a government or kingdom of their own, which will be the nucleus of the coming universal government so frequently referred to in the Scriptural prophecies.
ANSWER—Some have thought this to be a scriptural expression, but it is not to be found in the Bible. It is believed to have originated in the heathen mythologies of the Hindoos in ancient India. Webster defines the term "triune" as three in one—"an epithet used to express the unity of a trinity of persons in the Godhead." We know of but one passage in the Bible that actually teaches the doctrine of a "triune God." But this passage is now conceded to be spurious by all Bible scholars. The words found in 1 John 5,7 ("in heaven the Father, the Word and the Holy Spirit, and these three are one; and there are three that bear witness in earth"), are not contained in any of the oldest Greek manuscripts. The Religious Dictionary, page 944, says: "It was not until the fourth century that the Trinitarian view began to be elaborated and formulated into a doctrine, and an endeavor made to reconcile it with the belief of the Church in one God . . . Out of the attempt to solve this problem sprang the doctrine of the Trinity . . . Trinity is a very marked feature in Hindooism, and is discernible in Persian, Egyptian, Roman, Japanese, Indian, and the most ancient Grecian mythologies." [Page Q847]
ANSWER—In the early history of the Church, after the Apostles had fallen asleep, many bitter controversies were engaged in over this very question. But now in these latter days when knowledge is increasing along all lines, and particularly so as regards the knowledge and understanding of the Scriptures, the solution of the matter is clearly seen. There is not a single passage of Scripture to be found in which it is set forth that the Lord Jesus and the Father are one in the metaphysical sense. Two texts are usually relied upon to support the metaphysical view, but it has been wrongly translated and the other is spurious as it is not contained in any of the old Greek manuscripts. The first of these, John 1:1, should read—"In the beginning was the Word, and the Word was with (ho theos) the God, and the Word was (theos) a God. The same was in the beginning with (ho theos) the God." The Logos was a God (mighty one) and was with the God (the Almighty One). The spurious passage is found in 1 John 5:7, and consists of the words, "in heaven the Father, the Word and the Holy Spirit, and these three are one. And there are three that bear witness in earth." As showing that the oneness of the Father and the Son is in the ethical sense we need only to quote a portion of the Lord Jesus' prayer—"I pray not for the world but for them which Thou hast given Me, for they are Thine . . . neither pray I for these alone, but for them also which believe on Me through their word; that they all may be one, as Thou, Father, art in Me and I in Thee, that they also may be one in Us . . . that they may be one, even as We are one; I in them and Thou in Me, that they may be made perfect in one."—John 17:9,20-23.
ANSWER—This is an age of general enlightenment. Knowledge is increasing along all lines, and specially so in regard to the teachings of the Scriptures. The superstitions and theories of the darker past are fading away in the light that is gradually widening out unto the perfect day. The shadows of ignorance and prejudice are still lingering here and there; but those minds of bolder sway that have burst the bonds and shackles of the creeds and traditions of former times, are rejoicing in the glorious liberty that comes to those who know the truth. God's Word has been woefully misrepresented both by friends and foes, and because many have been taught to believe that the absurd theories found in the creeds are contained in the Bible; these, in the light of our day, are rejecting the Bible as the inspired Word of God in place of studying the Scriptures to ascertain what they really teach. The expression of the creeds, contained in the question, is nowhere found in the Bible. Our Lord Jesus never claimed to be "God the Father" but always said that He was the Son of God. [Page Q848] "My Father is greater than I"; "God sent His Son into the world." Our Lord Jesus was not His own Father; but as the Scriptures declare He "was the beginning of the creation of God." The voice from heaven to the Son on earth proves absolutely, unless we deny our reasoning faculties and become unreasonable, that the Heavenly Father and our Lord Jesus are two distinct personalities.
ANSWER—This is a prophecy relating to "the last days" (verse 3) and is contrary to the expectations of many Christian people who are anticipating the world's conversion to Christianity before the second coming of the Lord. This is a clear-cut statement of the Apostle describing the conditions that would exist in the last times. Had he been living in these times he could not have described the situation of affairs in the world more accurately or concisely. Is it not true that "treasures have been heaped together?" It is said that one man controls directly and indirectly more than $16,000,000,000 and that another individual has given away over $200,000,000 and yet has not touched the principal of his wealth. Are not the "rich men" living in pleasure; and are they not "wanton" (extravagant-luxurious) in their ways of living? (Verse 5.) Expensive palaces, yachts, automobiles, jewels, balls, banquets, and various forms of amusements are aggravating the poor and the unemployed to such an extent that they are crying out; and these "cries" (verse 4) have swelled into a mighty volume and find expression throughout all the public press. Do not all intelligent people know that the vast accumulation of wealth has been brought about mainly by "fraud" (verse 4)? It is the farming class, "the laborers who have reaped down your fields," that are the real wealth producers of the world, and these are the ones who have been defrauded the most by the political and financial frauds of the times. Pity the poor rich (verse 1) in the coming "time of trouble such as was not since there was a nation" (Mat. 24:21), for theirs will be a season of special sorrow and anguish of mind when all the accumulated wealth will become valueless. Verses 2 and 3.
Q848:2 QUESTION—What is meant by the Scriptures which declare that in the last days there would be a fearful time of trouble (Dan. 12:1; Mat. 24:21,22)? Has this any reference to the industrial and social crisis that is now developing throughout the world?
ANSWER—There have been seasons of severe trouble and destruction at various times in the history of the race, such as the destruction of the city of Jerusalem, when about a million and a quarter of Jews were slain, and the French Revolution, when vast numbers were slaughtered by the mobs and by the troops—a reign of terror indeed—but the "time of trouble" in the end of this age (not the end of the world for "the earth abideth forever"—Eccl. 1:4) is represented as being more dreadful than any preceding[Page Q849] experience, in the sense that it will be world-wide and not a local disturbance as were the previous seasons of destruction. (See Rev. 16:14; Luke 21:25; Zep. 3:8,9.) The Scriptures clearly indicate in what way the trouble will be developed, after the nations, kingdoms and governments have become associated together, forming a general community of interests, such as we see existing now, when all are brought together by financial, political, and social ties, treaties and alliances. It will be an industrial and social conflict that will involve all classes and be terrible when the climax is reached. The battle lines are already sharply drawn. Organized capital on the one hand and organized labor on the other are the two forces arrayed against each other in deadly conflict. The Apostle James writes almost like a Socialist in describing some of the phases of the impending struggle—Jam. 5:1-5. After the "trouble" is over conditions will be established on a new basis, and an era of peace and prosperity be ushered in—Hag. 2:7.
Q849:1 QUESTION—Of what practical advantage is a knowledge of the truth of God's character and plan of salvation, to one in time of trouble, disappointment, sorrow, etc.? (We refer particularly to one who is already converted—a member of the Church.) (E.W.)
ANSWER—The knowledge of God, the Creator, that He is wise and just, loving and all powerful, and that He is our loving Heavenly Father, one that we can draw nigh unto with confidence and trust in every time of need, through the merits of the Anointed Savior, is a wonderful source of comfort and consolation, and is of far more practical benefit than all that earthly wealth or fame could possibly bestow. After all; real advantage or benefit is that which brings peace and happiness to the heart. Those who have the consciousness that they are the children of the Most High God, and that He loves them, and is over-ruling all of the affairs of life to their interest and welfare as spiritual children; ah, these have that inward peace and joy and happiness, that not all the storms, and trials and afflictions of life can mar or take away. The knowledge of the plan of the ages, brings unspeakable joy to those who thus know what God has in reservation for those who love Him; and not only for these, the Church of Christ, but also for all the families of the earth—the world of mankind. In view of the high exaltation to glory, honor, and immortality, at the right hand of the Majesty on high, promised to the Lord's faithful people; how trifling and insignificant must seem the trials and hardships of life! And thus the Apostle Paul expresses the matter saying "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory."