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{224
227)
ZION}S
WATCH
TOWER
ALLEGHENY,
PA.
explain
the
significance
of
his
action
in
making
a
clay
oint·
ment
out
of
dust
with
his
spittle,
and
anointing
the
man's
eyes
with
this,
and
Rending
him
to
wash
them
and
receive
Right
at
the
Pool
of
Siloam,
we
may
exercise
our
mental
pow
ers
in
thinking
of
what
thpRe
different
things
would
signify.
But
we
al
e
limited
in
our
speculatIons,
nevertheless,
and
may
not
run
wild,
but
mu"t
restrain
our~elves
within
the
limits
of
plain
statements
of
thc
\Vord
of
God
respecting
his
plan
of
salvation.
In
hn~mony
wi!h
these
plain
statements
we
may
interpret
our
Lord
s
"ymbol!c'al
act
thus:
The
blind
man
would
fitly
represent
the
world
of
mankind
in
general,
who
during
the
present
lifc
are
mentally
hliml-who
cannot
now
see
the
gooclne<;<;,
merp~·.
and
love
of
God
a"
thf>"c
may
be
recognized
hy
other"
who
arc
now
ahlc
to
see
th('m.
His
being
born
blind
would
harmonize
with
thi'l
thought,
for
the
blindncss
that
is
upon
thc
\\orld
i<;,
to
a
large
extent
at
least,
a
matter
of
h"redity.
His
hlindn!''l'l
docs
not
f{'present
a
blindness
on
tIll'
part
of
tllO<'C
\\ho
have
once
"een
God's
gracr,
represented
in
his
"'onl
and
plan,
and
\\
ho
have
then
becpme
blind
there
to,
nml
\\
110
would
rrprcsent
the
clas'l
mentioned
by
the
Apos
tle
a~
haviJ~g
once
been
cnhghtenccl,
and
who
sub'lequently
lObI'
that
enlIghtenment.
(Hpb.
G:4-G)
If
then
the
blind
man
rl'plP,,-pnh
thl'
hlincl
\\ol'lc]
(\lho
do
not
ser,
in
the
sense
that
tllp
c']llllch
"l'l'~,
of
\\h0111
the'
Lord
"aiel,
"Blessed
are
your
pyes
fOJ
tlll'V
~l'("'),
the
time
of
the
healing
of
such
blindness
is
in
the
.:\IiIll'nninl
nge,
as
Scripturally
pointed
out,
when
"All
thp
blind
eyes
"hall
he
opened,
and
the
deaf
ears
un·
stopped."
(Isa.
3;,:!i)
And
this
agrees
with
the
conditions
of
our
LOllI's
1I1I1apl('.
],c'('alh!'
We'
arp
mformed
that
thiS
miracle
took
plape
011
the
Sabbath,
or
seventh
day,
which
corresponds
to,
and
typifies
the
Millennial
day,
the
seventh·
thou5and
year
perioll.
Our
Lord's
\\'ord~,
nevertheless,
Reem
to
indicate
that
some
part
of
thi~
symbolical
picture
relate'l
to
the
present
age,
for
he
Raid,
"I
must
work
the
works
of
him
that
sent
me
while
it
i'!
day:
the
night
cometh
wherein
no
man
can
work."
In
thi"
statempnt
the
word
"day"
would
seem
to
belong
to
the
pI
e~ent
time',
alld
to
be
illustrated
in
the
makinO'
of
clay
with
our
Lonl's
slllttle,
and
the
anointing-
of
the
bliI';'d
man's
eyes.
The
\\
ashin~
of
his
l'yes
and
the
curp
would
seem
to
belong
to
thl'
next
age,
the
l\Hllennial
age.
The
Lord's
spittle,
the
~eprl'tion'l
of
his
mouth,
might
Iepre"ent
the
truth
as
fitly
as
would
the
words
of
his
mouth-it
is
another
figure,
but
spemingly
of
the
same
force
nnd
meaning.
He
uttered
the
truth,
hrought
it
in
contact
WIth
the
du~t
of
the
earth-not
in
contac·t
,\
Ith
all
thp
du-t
of
tIle
earth,
but
with
a
limited
portion,
an
elt'ct
or
scll'pt
portlOn,-and
of
this
llC
made
the
anointing
clay,
The
SpripturPR
do
inform
U'l,
in
harmony
with
thi~,
that
the
'VOId
of
Cod's
grape,
delivered
through
and
by
our
Lord
Jesus,
is
designed
in
the
present
age
to
act
upon
a
small
fragment
of
humanity,
and
to
consecrate
them
and
make
them
meet
for
the
Master's
use
in
the
blessing
of
the
world,
in
the
anointing
of
the
eyes
of
the
blind.
From
thIS
standpoint
of
view,
the
making
of
the
clay
would
repre
Rent
the
formation
of
the
elect
church
for
the
blessing
of
the
poor,
blind
world.
And,
quite
possibly,
not
only
in
this
work
of
making
the
clay
now
in
progress,
but
perhaps
some
portion
of
the
anointing
work
is
now
being
done,
&S
is
intimated
by
the
Scripture
which
declares
that
the
Gospel
must
first
be
p?'eached
faT
a
1citness
in
all
the
world,
before
the
end
of
this
age.
The
world
must
be
witnessed
to
during
this
age,
hut
the
world
will
not
have
the
eyes
of
its
understanding
opened
during
this
age:
it
must
wait
until
the
great
washing
time
of
the
Millennia
I
age,
of
which
the
Scriptures
declare,
"In
that
day
there
shall
be
a
fountain
opened
to
the
house
of
David
for
sin
and
for
uncleanness."
(Zech.
13:
1)
In
full
ngrepmpnt
with
thi'l
is
the
significnnpe
of
the
worel
Silonm,
It
signifies
"The
sending
forth,"
or
"The
fountain."
The
Pharisee
objected
to
the
Lord's
goodne'l",
],l'cnuse,
forsooth,
it
infructed
some
of
their
hyperclltical
dogma"
nnd
tradition'!.
This
is
interesting,
as
showing
to
what
extent
religious
forms
and
ceremonies
may
bind
and
blilld
intellIgent
and
reverential
people.
And
this
should
be
a
lesson
to
all
the
intelligent
and
reverent,
leading
them
to
grcat
care
in
j
!lclglng
righteous
judgment,
according
to
the
standard
of
thc
diYine
\\'ord,
and
not
according
to
their
prejudices
and
revf'red
crl'eds,
and
the
traditions
of
the
fathers.
Still
another
lesson
mav
be
founcl
in
the
fact
that
thp
man
who
confessed
our
Lord
Jesus,
and
who
stood
up
in
hold
cle
fence
of
righteousness,
was
greatly
blessed,
in
that
aftpr
he
had
thus
demonstrated
his
loyalt.v
to
pi
incipll',
amI
hacl
suffered
as
a
result
excommunication
from
the
church-then
the
Lord
found
him.
Thus
his
faithfulnes'l
under
trinl'l
and
difficulties,
and
his
willingness
to
suffcr
the
loss
of
earthly
fellow~hip
and
honor
amongst
men,
Il'd
directly
to
a
still
grpater
blessing,
even
direct
fellowship
and
communion
with
the
Lord
himself.
How
many
are
there
\\
hose
Ilwntn
1
eyes
have
been
opened
to
the
truth,
who
have
bpen
~o
loynl
to
the
Lord
and
so
appreciative
of
his
goodness
a'l
to
be
f.\ithf,l1
in
declaring
the
facts?
How
many
of
these
have
fouml
that
such
faithfulness
means
separation
from
the
synagogue,
from
the
church
nominal?
How
many
of
these
han'
feared
to
lose
prestige
and
influence,
through
confessing
the
light
of
pre"ent
truth?
But
all
who
have
followed
the
noble
course
of
thank
fulness,
loyalty,
and
obedience
to
Gocl,
have
found
that
fluch
obeclience,
while
it
led
to
a
lo~s
of
fellowship
in
the
nominal
church,
led
also
to
a
greater
fellowship
and
communion.
nnd
a
more
intimate
acquaintance
with
the
Lord
him~elf.
VOL.
:XX
I
J\
LLEGHE}\Y,
PA.,
AUGUST
1,
1900
No.
15
---=--
__
-_-
__
-_-_
=_-_-_-_=-=-_-_-
__
-
-=-
-_
-cc===-cc:=cc=-===
"LET
US
DRAW
NEAR"
"Let
us
draw
nco,?'
WIth
a
/rlle
heart,
in
f!tTl
as&!trance
of
faIth,
having
our
hearts
sprinkled
fl'om
a
consciousness
of
edl,
and
uur
/)!JIlI('l;
"pril1kl(~d
lnt
h
rJUre
tcater."-Heb.
10
:22.
Xot
to
"inners
i~
this
ill\it'dion
addre~se(l.
The
invitation
The
next
step
beyond
the
"Holy"
was
the
"Mo"t
Huly,"
to
them
i~
a
very
(hfferent
olle.
t'i~
..
-]{l'pent.,
and
believe
on
representing
hpa\
en
Itself;
but
this
could
be
entpl
ed
only
the
LOllI
.Tp~lI~
Chn~t,
and
tIm"
obtain
the
remis~ion
of
your
from
the
"Holy"
and
1y
pas~ing
under
the
Second
Vail,
wludl
flins.
aIHl
thpn
:von
will
be
III
thl'
attit
nde
to
receive
the
invita-
represented
t.he
actnal
death
of
the
prif'st,
eVen
as
the
:Flrst
tion.
Dnl\\'
near
to
God.
The
Apo~tle
iq
addressing
those
who
\'ail
represf'nted
the
reekonec]
death
or
consecratioll.
The
haH'
all
ehdy
bpliend
lmto
.in~tifipation,
Tf'Cf'ivIDg
to
them-
Apo'!tll'
has
this
sallle
thought
in
mind
\vhpn
e1'lewherl'
lIP
men·
selves
the
henefit"
of
the
Lord's
promise,
"Their
sins
and
tIOIlS
the
consecrated
RoyafPriesthood
as
"seated
together
with
iniqniticQ
Will
I
remrmhpr
no
more."
(Yerse
17)
The
Apostle
is
Christ
in
heavenly
places"'--in
the
heavenly
condition,
the
pon-
addres<;in~
thp
1Jrdhn'lI,
and
not
Rinner<"
and
urges
them,
clition
represcnted
by
the
first
apartment
or
"Holy"
of
the
flHymg.
"Having
tllPrl'fol'p,
brcthren,
boldnes"
[courage,
eon-
TalJl'rnacle
and
of
the
Temple.
fic!en(·l'.
pllnll'ge]
to
Plitn
illto
the
holip,,-t
hv
the
blood
of
Jebu~.
lJV
a
new
and
11\
ing
way
.
.
.
.
.
let
us'
draw
near."
PRIVILEGES
OF
THE
ROY~~
PRIESTHOOD
.
,
It
is
in
reference
to
this
propOSItIOn
to
advance
from
the
The
Apo<,tll"s
word"
carrv
onr
nttenhon
to
IRrael's
Taber-
"Court"
condition
of
justification
into
the
"Holy"
or
heavenly
nflcle
in
thr
,\
ilclcl'IJe,,~.
nI1c1
the
,,;piritnal
things
which
it
or
spirit-begotten
l'ondition,
reached
through
consecration
11ln~tl'atl'd
Thp
Court,
I'ntpJ"('d
throtwh
thr
:.r.d,l'.
~lgnl1ied
the
(and
the
closest
possible
approach
to
God)
that
the
Apostle
fltate
or
pOIHlition
of
the
,1u"tifiecl,
\\:10
mn~t
pass
the
Altar
urges,
"Let
us
draw
near."
His
language
implies
that
there
representing
Christ'fl
"aerifil'e
for
Rinq;
secondly,
approach
lIlay
properly
be
a
diffidence
nn
our
part
in
respect
to
this
the
LaYer
of
water
for
eleansing
from
defilement,,;
and
then
privilege.
\Ve
might
properly
hesitate
to
expect
to
have
be
ready
to
pass
under
the
first
Vfli]
into
the
apartment
of
the
eommunion,
fellowship,
close
approach
to
the
great
Creator,
Tahernacle
called
"The
Holy."
Thi'l
"Holy"
apartment
upre-
realizing
that
by
nature
we
are
imperfect,
"children
of
wrath,
RPnted
the
state
or
condition
of
God's
consecrated
people
evpn
as
others,"
and
that
in
whatever
degree
we
differ
from
(typi
fipd
by
JRrae1's
prie~ts)
whIle
:vet
in
the
flesh,
und
had
others
and
are
accounted
worthy
of
Ru(·h
a
privilege
of
drawing
itA
Goldpn
Camllp<,tipk
for
their
enlightenment,
it'l
table
of
near
to
God,
it
is
not
on
account
of
personal
worth
on
our
She",
hrpall.
l'epreRcnting
thpir
privilege
of
fellowship
with
part,
bnt
on
account
of
God's
grace
bestowed
upon
us
through
God,-drawlIlg"
near
to
lllm
III
prayer,
prai"e
and
ponllnunion.
.TeRufl
0111'
Lord,
The
Apostle
therefore
flpeaks
to
helieyer'!
in
[2670]
(224 227) explain the significance of his action in making a clay ointment out of dust with his spittle, and anointing the man’s eyes with this, and sending him to wash them and receive sight at the Pool of Sileam, we may exercise our mental powers in thinking of what these different things would signify. But we are limited in our speculations, nevertheless, and may not run wild, but must restrain ourselves within the limits of plain statements of the Word of God respecting his plan of salvation. In harmony with these plain statements we may interpret our Lord’s symbolical act thus: The blind man would fitly represent the world of mankind in general, who during the present life are mentally blind—who cannot now sce the goodness, mercy, and love of God as these may be recognized by others who are now able to see them. His being born blind would harmonize with this thought, for the blindness that is upon the world is, to a large extent at least, a matter of heredity. lis blindness does not represent a blindness on the part of those who have once seen God’s grace, represented in his Word and plan, and who have then become blind thereto, and who would represent the class mentioned by the Apostle as having once been enlightened, and who subsequently lose that. enlightenment. (TIeb. 6:4-6) If then the blind man represents the blind world (who do not see, in the sense that the chinch sees, of whom the Lord said, “Blessed are your eyes for they see’), the time of the healing of such blindness is in the Millennial age, as Scripturally pointed out, when “AIL the blind eyes shall be opened, and the deaf ears unstopped.” (Isa, 35:5) And this agrees with the conditions of our Lord's mimiacle, because we are mformed that this miracle took place on the Sabbath, or seventh day, which corresponds to, and typifies the Millennial day, the sevenththousand year period, Our Lord’s words, nevertheless, seem to indicate that some part of this symbolical picture relates to the present age, for he said, “I must work the works of him that sent me while it is day: the night cometh wherein no man can work.” In this statement the word “day” would seem to belong to the present time, and to be illustrated in the making of clay with our Lord’s spittle, and the anointing of the blind man’s eyes. The washing of his eyes and the cure would seem to belong to the next age, the Millennial age. The Lord's spittle, the secretions of his mouth, might 1epresent the truth as fitly as would the words of his mouth—it is another figure, but seemingly of the same force and meaning. He uttered the truth, brought it in contact with the dust of the earth—not in contact with all the dust of the earth, but with a limited portion, an elect or select portion—and of this he made the anointing clay. The Scriptures do inform us, in harmony with this, that the Word of God's grace, delivered through Vou. X XI “LET US DRAW NEAR” ZION’S WATCH TOWER ALLEGHENY, PA., AUGUST 1, 1900 ALLEGHENY, Pa, and by our Lord Jesus, is designed in the present age to act upon a small fragment of humanity, and to consecrate them and make them meet for the Master’s use in the blessing of the world, in the anointing of the eyes of the blind. From this standpoint of view, the making of the clay would represent the formation of the elect church for the blessing of the poor, blind world. And, quite possibly, not only in this work of making the clay now in progress, but perhaps some portion of the anointing work is now being done, as is intimated by the Seripture which declares that the Gospel must first be preached for a wittness in all the world, before the end of this age. The world must be witnessed to during this age, but the world will not have the eyes of its understanding opened during this age: it must wait until the great washing time of the Millennial age, of which the Scriptures declare, “In that day there shall be a fountain opened to the house of David for sin and for uncleanness.” (Zech. 13:1) In full agreement with this is the significance of the word Siloam. It signifies “The sending forth,” or “The fountain.” The Pharisee objected to the Lord’s goodness, lecause, forsooth, it infracted some of their hypereritical dogmas and traditions. This is interesting, as showing to what extent religious forms and ceremonies may bind and blind intelligent and reverential people. And this should be a lesson to all the intelligent and reverent, leading them to great care in judging righteous judgment, according to the standard of the divine Word, and not according to their prejudices and revered creeds, and the traditions of the fathers. Still another lesson may be found in the fact that the man who confessed our Lord Jesus, and who stood up in bold defence of righteousness, was greatly blessed, in that after he had thus demonstrated his loyalty to principle, and had suffered as a result excommunication from the church—then the Lord found him. Thus his faithfulness under trials and difficulties, and his willingness to suffer the loss of earthly fellowship and honor amongst men, led directly to a still greater blessing, even direct fellowship and communion with the Lord himself. How many are there whose mental eyes have been opened to the truth, who have been so loyal to the Lord and go appreciative of his goodness as to be faithfal in declaring the facts? How many of these have found that such faithfulness means separation from the synagogue, from the church nominal? How many of these have feared to lose prestige and influence, through confessing the light of present truth? But all who have followed the noble course of thankfulness, loyalty, and obedience to God, have found that such obedience, while it led to a loss of fellowship in the nominal church, led also to a greater fellowship and communion. and a more intimate acquaintance with the Lord himeelf. “Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from a consciousness of evil, and our bodies sprinkled with pure water.’—Heb. 10:22. Not to sinners is this invitation addressed. The invitation to them is a very different one, vis.—Repent, and believe on the Lord Jesus Christ, and thus obtain the remission of your sins, and then vou will be m the attitude to receive the invitation, Draw near to God. The Apostle is addressing those who have already believed unto justification, receiving to themselves the henefits of the Lord’s promise, “Their sing and iniquities will I remember no more.” (Verse 17) The Apostle is addressing the brethren, and not sinners, and urges them, saying, “Having therefore, brethren, boldness [courage, confidence, privilege} to enter into the holiest by the blood of Jesus. by a new and living way... .. let us draw near.” The Apostle’s words carry our attention to Israel’s Tabernacle in the wilderness. and the spiritual things which it lustrated The Court, entered through the gate, signified the state or condition of the justified, who must pass the Altar representing Christ’s sacrifice for sins, secondly, approach the Laver of water for cleansing from defilements; and then be ready to pass under the first Vail into the apartment of the Tabernacle called “The Holy.” This “Holy” apartment represented the state or condition of God’s consecrated people (typified by Isracl’s priests) while vet in the flesh, and had its Golden Candlestick for their enlightenment, its table of Shewbread. representing their privilege of fellowship with God,—drawing near to him in prayer, praise and communion. The next step beyond the “Holy” was the “Most Holy,” representing heaven itself; Lut this could be entered only from the “Holy” and by passing under the Second Vail, which represented the actual death of the priest, even as the First Vail represented the reckoned death or consecration. ‘The Apostle has this same thought in mind when elsewhere he mentions the consecrated Royal Priesthood as “seated together with Christ in heavenly places’”-—in the heavenly condition, the condition represcnted by the first apartment or “Ifoly” of the Tabernacle and of the Temple. PRIVILEGES OF THE ROYAL PRIESTHOOD It is in reference to this proposition to advance from the “Court” condition of justification into the “Holy” or heavenly or spirit-begotten condition, reached through consecration {and the closest possible approach to God) that the Apostle urges, “Let us draw near.” His language implies that there may properly be a diffidence on our part in respect to this privilege. We might properly hesitate to expect to have communion, fellowship, close approach to the great Creator, realizing that by nature we are imperfect, “children of wrath, even as others,” and that in whatever degree we differ from others and are accounted worthy of such a privilege of drawing near to God, it is not on account of personal worth on our part, but on account of God’s grace bestowed upon us through Jesus our Lord. The Apostle therefore speaks to believers in [2670]
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