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MAY
15,
1905
ZION'S
WATCH
TOWER
(159--163)
cussing
their
own
safety
and
also
the
reports
of
Mary
and
the
other
women
at
the
sepulcher
when
Jesus
appeared
sud
denly
in
their
midst.
They
were
astounded
and
fearful.
How
could
any
being
get
into
their
midst
whIle
the
doors
were
fast?
Surely
the
being
betore
them
must
be
a
spirit.
They
were
in
fear
and
trepidation,
but
the
Master's
words,
"l'eace,"
stilled
their
fears.
He
showed
them
his
hands
and
his
side,
and
he
ate
before
them
and
said,
"Handle
me
and
see
that
it
is
I:
a
spirit
[pneuma]
hath
not
flesh
and
bones,
as
ye
see
me
have."
Then
were
they
glad
as
they
realized
the
truth,
and
so
are
all
glad
who
realize
this
great
fact
of
our
Lord's
resur
~ection
from
the
dead
and
who
have
any
conception
whatever
its
weighty
importance
as
connected
with
the
divine
plan
"1'
our
salvation.
WHY
THE
DIFFERENT
FORMS?
We
may
be
sure
that
there
was
some
good
and
wise
pur
pose
served
by
the
Lord's
course-by
his
appearing
in
various
torms
and
later
on
vanishmg
from
sight.
Nothing,
we
may
be
sure,
was
done
in
vam;
everything
had
a
purpose,
espe
cially
at
sueh
a
time.
It
is
for
us
to
reverently
examine
the
matter
and
note
the
purpose,
the
object,
of
such
manifesta
tions.
We
accept
them
as
follows:
(
1
)
Our
Lord
would
convince
them
that
he
was
not
any
longer
the
fleshly
Jesus
whom
they
had
known
for
several
years;
he
would
convince
them
that
although
put
to
death
in
the
flesh
he
was
quick
ened
in
the
spirit,
that
henceforth
he
was
a
spirit
being.
They
knew
about
angels-Mary
herself
had
seen
two
in
the
sepulcher;
they
knew
that
angels
could
appear
and
disap
pear;
they
knew
that
angels
could
assume
human
form
and
flesh;
they
knew
from
the
record
that
angels
had
appeared
to
Abraham
and
had
eaten
dinner
with
him,
and
that
Abra
ham
knew
not
that
they
were
angels
until
subsequently.
Our
Lord
would
show
his
disciples
that
not
only
was
he
not
dead,
but
that
now
he
could
go
and
come
like
the
angels,
he
could
appear
and
disappear,
he
could
manifest
himself
in
the
flesh
or
be
present
without
flesh,
he
could
create
clothing
as
easily
as
the
flesh
for
these
appearances
and
did
so,
yet
none
of
the
clothing
and
none
of
the
flesh
were
the
same
that
they
had
previously
been
in
contact
with.
The
clothing
waS
with
the
soldiers
still-the
flesh,
we
know
not
where
it
is;
we
simply
know
that
Jesus
was
not
raised
in
the
flesh,
and
we
know
also
that
the
elements
of
the
fleshly
body
are
not
at
all
necessary
to
God
for
the
creation
of
a
spirit
body.
Our
Lord
illustrated
in
his
own
person
the
very
lesson
he
had
given
them
on
the
occasion
of
the
visit
of
Nicodemus.
He
then
said
that
those
born
of
the
spirit
could
go
and
come
like
the
wmd,
and
that
none
would
know
whence
they
came
nor
whither
they
went.
How
appropriate
that
he
should
illus
trate
this
and
thus
give
them
their
first
lessons
in
spiritual
things,
which,
however,
they
would
not
be
fully
able
to
ap
preciate
until
after
Pentecost,
when
the
holy
Spirit
would
be
poured
out.
"A
SPIRIT
HATH
NOT
FLESH"
But
some,
perhaps,
may
say,
DId
not
Jesus
contradict
the
thonght
that
he
was
a
spirit
when
he
used
the
words,
A
spirit
hath
not
flesh
and
bones
as
yc
see
me
have?
The
two
thoughts
are
quite
in
harmony:
they
were
not
seeing
the
spirit
Jesus,
they
were
merely
seeing
the
flesh
and
bones
which
the
spirit
Jesus
assumed
for
the
purpose
of
conversing
with
them,
just
as
the
angels
assumed
flesh-and-bone
bodies
when
they
made
certain
communications
as
recorded
in
the
Old
Testament
Scriptures.
He
did
not
say,
"A
spirit
hath
Dot
flesh
and
bones
as
ye
see
I
am,"
but
"as
ye
see
me
have."
The
spirit
Jesus
manifested
himself
through
the
flesh
and
bones
and
clothing.
He
saw
that,
if
they
could
but
realize
that
they
were
looking
at
flesh
and
bones
their
fear
would
depart,
and
as
they
would
be
thus
calmed,
Jesus
would
be
the
better
able
to
explain
to
them
the
fact
of
his
resurrec
tion
and
to
give
them
the
initiatory
lessons
connected
with
their
future
work
as
his
representatives
in
the
world
when
he
should
be
gone.
This
was
the
object
of
his
various
mani
festations
during
those
forty
days,
about
eleven
in
all,
and
very
brief
in
every
case.
The
appearing
in
the
flesh
would
remove
their
fear
and
enable
them
to
hear
the
better
what
he
had
to
say
to
them.
Their
seeing
him
on
two
occasions
in
a
body
of
flesh
resembling
the
one
he
had
been
crucified
in,
and
perhaps
in
clothing
resembling
that
the
soldIers
had
divided
among
themselves,
assisted
them
also
to
grasp
the
thought
of
the
resurrection,
that
he
was
no
longer
dead;
and
his
appearing
in
different
forms
proved
to
them
conclu
sively
that
none
of
these
forms
was
his
own
proper
one,
but
that
they
were
merely
so
many
appearances
through
which
he
communicated
with
them.
Doubtless
it
was
for
this
same
reason
that
he
remained
forty
days,
manifesting
himself
occasionally,
yet
invisible
to
them
all
the
remainder
of
that
pel'1od.
He
would
have
them
learn
gradually
not
to
expect
him
again
in
the
flesh,
but
to
realize,
nevertheless,
his
prcsence
with
them
and
cal
e
over
them,
so
that
they
might
the
better
understand,
when
he
should
leave
them,
how
he
could
still
maintain
his
pres
ence
with
them
and
his
guardianship
of
all
theIr
interest5.
He
was
sending
them
forth
as
his
special
r("preselltatiYe~
III
the
world
as
his
words
indicatcd,
"Peace
be
unto
you.
As
the
Father
hath
sent
me
even
so
send
I
you."
.Je;;us
Christ
was
the
Father's
representative;
we
are
the
special
repre
..
enta
tives
of
our
Lord
and
Head,
though
of
cour,J/}
through
han
and
in
him
representatives
also
of
the
Father.
"RECEIVE
YE
THE
HOLY
SPIRIT"
The
disciples
had
not
yet
received
the
holy
tipirit.
Only
Jesus
had
ever
received
it
in
the
sense
of
a
l)l~geitiag,
J.l
though
the
prophets
had
received
it
in
a
me.:hanlca
I
Sl'nse
to
work
in
them
and
through
them.
'111is
is
in
hUllllony
with
the
statement
elsewhere
made,
that
"the
holy
Spirit
was
not
yet
given
because
Jesus
was
not
'yet
glorified."
In
other
words,
God
could
not
communicate
his
spuit
to
any
until
after
the
merit
of
Christ's
sacrifice
had
been
appropriated
to
them.
This
was
done
after
the
Lord
had
ascended
up
on
high,
there
to
appear
in
the
presence
of
God
on
our
behalf.
Forthwith
the
holy
Spirit,
in
Pentecostal
power
and
bless
ing,
was
shed
forth.
The
Lord
would
have
the
dIsciples
anticipate
the
blessing
that
was
to
come
to
them;
he
would
have
them
understand
that
the
holy
Spirit
he
would
send
would
not
be
a
person,
but
the
Father's
spirit
and
his
own
spirlt--the
breath
or
spirit
of
God,
the
breath
or
spirit
of
Jesus,
the
spirit
of
truth,
the
spirit
of
holiness,
the
spIrit
of
a
sound
mind.
•
'WHOSESOEVER
SINS
YE
REMIT"
Our
Lord's
declaration
that
his
disciples
might
or
might
not
remit
sins
is
not
to
be
understood
after
the
manner
in
vogue
amongst
Roman
Catholics,
Greek
Catholics,
etc.-that
a
priest
by
VIrtue
of
the
sacrifice
of
the
IlLc'lSS
or
otherwise,
is
able
to
remit
sins.
The
thought
rather
is
that
these
twelve
apostles
in
particular,
and
less
particmarly
all
the
Lord's
true
mcmbers
while
in
the
world,
would
be
under
the
influence
and
guidance
and
instruction
of
his
holy
Spir'it
to
such
an
extent
that
they
would
know
the
terms
and
conditions
on
which
it
would
be
possible
to
forgive
sins,
and
that
they
might
thus
know
so
certainly
as
to
be
able
to
tell
their
hearers
whether
or
not
their
SillS
were
forgiven
by
the
Lord.
We
have
this
privilege
still,
and
every
true
child
of
God
should
know
how
to
exercise
it,
so
that
if
brought
into
con
tact
with
penitent
sinners
he
could
render
them
the
necessary
assistance
and
indicate
to
them
upon
what
particular
terms
they
might
know
that
their
sins
were
forgiven
of
the
Lord.
For
instance,
we
may
assure
anyone
who
gives
evi·
dence
of
contritIOn,
of
heart
repentance,
restitution
to
the
extent
of
ability,
faith
in
ChrIst
and
obedient
desire
to
walk
according
to
his
ways--we
may
assure
any
such
person
that
his
sins
are
forgiven;
not
that
we
have
the
power
to
forgive
them,
but
we,
being'
intimate
with
the
Master
and
knowing
his
mind
on
the
subject,
can
speak
for
him
as
his
mouthpiece,
to
declare
the
terms
of
reC'onciliation.
Whoever
can
know
about
his
own
sins,
should
know
also
how
to
direct
and
as
sist
others
in
knowing
of
the
cancelation
of
their
sins.
VOL.
XXVI
ALLEGHENY,
PA.,
JUNE
1,
1905
VIEWS
FROM
THE
WATCH
TOWER
No.
n
[3565]
RELIGIOUS
LIBERTY
IN
RUSSIA
The
Czar
has
commemorated
Easter
by
an
edict
granting
religious
freedom
to
all
the
religions
of
his
empire
except
the
Jewish.
The
principal
newspapers
of
the
world
seem
to
con
sider
this
one
of
the
most
momentous
events
in
Russia's
his
tory.
It
is
presumed
to
be
granted
with
a
view
to
the
con
ciliation
of
the
various
classes
affected.
IV-52
The
Greek
Catholic
church
is
still
the
"orthodox,"
the
State
Church,
however,
with
advantages
every
way
over
all
competi
tors.
For
some
time
all
religions
have
been
tolerateo.
in
Russia.
but
hampered
by
various
disabilities,
and
none
were
permitted
to
either
publicly
or
privately
proselyte.
A
man
born
a
Mo
hammedan,
for
in'ltance,
might
continue
thus
to
worship,
but
if
he
ever
became
a
Greek
Catholic
it
would
go
hard
with
any
May 15, 1905 cussing their own safety and also the reports of Mary and the other women at the sepulcher when Jesus appeared suddenly in their midst. They were astounded and fearful, How could any being get into their midst while the doors were fast? Surely the being betore them must be a spirit. They were in fear and trepidation, but the Master’s words, “Peace,” stilled their fears. He showed them his hands and his side, and he ate before them and said, “Handle me and see that it is I: a spirit [pneuma] hath not flesh and bones, as ye see me have.” Then were they glad as they realized the truth, and so are all glad who realize this great fact of our Lord’s resurvection from the dead and who have any conception whatever its weighty importance as connected with the divine plan vr our salvation. WHY THE DIFFERENT FORMS? We may be sure that there was some good and wise purpose served by the Lord’s course—by his appearing in various torms and later on vanishing from sight. Nothing, we may be sure, was done in vain; everything had a purpose, especially at such a time. It is for us to reverently examine the matter and note the purpose, the object, of such manifestations. We accept them as follows: (1) Our Lord would convince them that he was not any longer the fleshly Jesus whom they had known for several years; he would convince them that although put to death in the flesh he was quickened in the spirit, that henceforth he was a spirit being. They knew about angels—Mary herself had seen two in the sepulcher; they knew that angels could appear and disappear; they knew that angels could assume human form and flesh; they knew from the record that angels had appeared to Abraham and had eaten dinner with him, and that Abraham knew not that they were angels until subsequently. Our Lord would show his disciples that not only was he not dead, but that now he could go and come like the angels, he could appear and disappear, he could manifest himself in the fiesh or be present without flesh, he could create clothing as easily as the fiesh for these appearances and did so, yet none of the clothing and none of the flesh were the same that they had previously been in contact with. The clothing was with the soldiers still—the flesh, we know not where it is; we simply know that Jesus was not raised in the fiesh, and we know also that the elements of the fleshly body are not at all necessary to God for the creation of a spirit body. Our Lord illustrated in his own person the very lesson he had given them on the occasion of the visit of Nicodemus, He then said that those born of the spirit could go and come like the wind, and that none would know whence they came nor whither they went. How appropriate that he should illustrate this and thus give them their first lessons in spiritual things, which, however, they would not be fully able to appreciate until after Pentecost, when the holy Spirit would be poured out. ‘“‘A SPIRIT HATH NOT FLESH’’ But some, perhaps, may say, Did not Jesus contradict the thought that he was a spirit when he used the words, A spirit hath not flesh and bones as ye see me have? The two thoughts are quite in harmony: they were not seeing the spirit Jesus, they were merely seeing the flesh and bones which the spirit Jesus assumed for the purpose of conversing with them, just as the angels assumed flesh-and-bone bodies when they made certain communications as recorded in the Old Testament Scriptures. He did not say, “A spirit hath not flesh and bones as ye see I am,” but “as ye see me have.” The spirit Jesus manifested himself through the flesh and bones and clothing. He saw that, if they could but realize that they were looking at flesh and bones their fear would depart, and as they would be thus calmed, Jesus would he the better able to explain to them the fact of his resurrection and to give them the initiatory lessons connected with their future work as his representatives in the world when he should be gone. This was the object of his various manifestations during those forty days, about eleven in all, and ZION’S WATCH TOWER (159--163) very brief in every case. The appearing in the flesh would remove their fear and enable them to hear the better what he had to say to them. Their seeing him on two occasions in a body of flesh resembling the one he had been crucified in, and perhaps in clothing resembling that the soldiers had divided among themselves, assisted them also to grasp the thought of the resurrection, that he was no longer dead; and his appearing in different forms proved to them conclusively that none of these forms was his own proper one, but that they were merely so many appearances through which he communicated with them. Doubtless it was for this same reason that he remained forty days, manifesting himself occasionally, yet invisible to them all the remainder of that period. He would have them learn gradually not to expect him again in the flesh, but to realize, nevertheless, his presence with them and caie over them, so that they might the better understand, when he should leave them, how he could still maintain his presence with them and his guardianship of all their interests. He was sending them forth as his special representatives in the world as his words indicated, “Peace be unto you. As the Father hath sent me even so send I you.” Jesus Christ was the Fathcr’s representative; we are the special representatives of our Lord and Head, though of course through him and in him representatives also of the Father. “RECEIVE YE THE HOLY SPIRIT’’ The disciples had not yet received the holy Spirit. Only Jesus had ever received it in the sense of a begettiag, al though the prophets had received it in a mechanical sense to work in them and through them. This is in haimony with the statement elsewhere made, that “the holy Spirit was not yet given because Jesus was not yet glorified.” In other words, God could not communicate his spirit to any until after the merit of Christ’s sacrifice had been appropriated to them. This was done after the Lord had ascended up on high, there to appear in the presence of God on our behalf. Forthwith the holy Spirit, in Pentecostal power and blessing, was shed forth. The Lord would have the disciples anticipate the blessing that was to come to them; he would have them understand that the holy Spirit he would send would not be a person, but the Father’s spirit and his own spirit—the breath or spirit of God, the breath or spirit of Jesus, the spirit of truth, the spirit of holiness, the spirit of a sound mind. ‘‘WHOSESOEVER SINS YE REMIT’’ Our Lord’s declaration that his disciples might or might not remit sins is not to be understood after the manner in vogue amongst Roman Catholics, Greek Catholics, etc.—that a priest by virtue of the sacrifice of the mass or otherwise, is able to remit sins. The thought rather is that these twelve apostles in particular, and less particularly all the Lord’s true members while in the world, would be under the influence and guidance and instruction of his holy Spirit to such an extent that they would know the terms and conditions on which it would be possible to forgive sins, and that they might thus know so certainly as to be able to tell their hearers whether or not their sins were forgiven by the Lord. We have this privilege still, and every true child of God should know how to exercise it, so that if brought into contact with penitent sinners he could render them the necessary assistance and indicate to them upon what particular terms they might know that their sins were forgiven of the Lord. For instance, we may assure any one who gives evidence of contrition, of heart repentance, restitution to the extent of ability, faith in Christ and obedient desire to walk according to his ways—we may assure any such person that his sins are forgiven; not that we have the power to forgive them, but we, being intimate with the Master and knowing his mind on the subject, can speak for him as his mouthpiece, to declare the terms of reconciliation. Whoever can know about his own sins, should know also how to direct and assist others in knowing of the cancelation of their sins. Vou. XXVI ALLEGHENY, PA., JUNE 1, 1905 No. 11 VIEWS FROM THE WATCH TOWER RELIGIOUS LIBERTY IN RUSSIA The Czar has commemorated Easter by an edict granting religious freedom to all the religions of his empire except the Jewish. The principal newspapers of the world seem to consider this one of the most momentous events in Russia’s history. It is presumed to be granted with a view to the conciliation of the various classes affected. IvV—52 The Greek Catholie church is still the “orthodox,” the State Church, however, with advantages every way over all competitors. For some time all religions have been tolerated in Russia, but hampered by various disabilities, and none were permitted to either publicly or privately proselyte. A man born a Mohammedan, for instance, might continue thus to worship, but if he ever became a Greek Catholic it would go hard with any [3565]
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