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(235-239)
THE
WATCH
TOWER
BROOKI.YN.
N.
Y.
sibly
adding
somewhat
to
the
impression,
I
am
sending
out
to
ecclesias
in
this
vicinity
some
suggestions,
of
which
the
enclosed
is
a
c9PY:-
(
1)
Berean
Study
is
as
old
as
the
church.
(2)
The
volumes-STUDIES
IN
THE
SCRIPTURES-like
the
Scriptures
themselves,
are
full
of
interrogation
points-that
is,
they
suggest
questions
everywhere.
(3)
The
average
mind
is
not
competent
to
make
the
best
arrangement
of
these
questions-linking
them
together
in
their
proper,
logical
order.
(
4)
The
arranged
Questions,
furnished
by
the
Brooklyn
Tabernacle,
supply
this
lack.
(5)
These
"Question"
Studies
have
been
with
us
for
years.
(6)
The
Bethel
"Table
Talks"
are
on
the
same
general
plan-surely
a
forceful
demonstration
and
endorsement
of
the
method.
(7)
They
foster
concentration
of
thought,
and
give
a
definite
aim
in
study.
(8)
They
develop
ability
in
analyzing
suhjects.
(9)
They
assist
all
the
members
of
a
class
to
study
along
uniform
lines.
(10)
The
church
being
made
up
of
separate
ecclesias,
in
proportion
as
the
method
is
followed
by
the
different
ec
clesia~,
the
church
as
a
whole
is
studying
alon~
uniform
lincs.
(11)
We
acknowledge
the
value
of
uniformity
by
our
unanimous
adoption
of
it
in
use
of
daily
hymns
and
daily
Manna.
(12)
They
make
the
leader
of
a
class
less
a
teacher,
thus
dividing
up
with
the
class,
more
fully,
the
responsibility
for
development.
(13)
It
encourages
class
study,
which
is
surely
discour
aged
in
proportion
as
the
leader,
either
from
inclination
or
a~
the
result
of
less
practical
methods,
monopolizes
the
ex
planation
of
Studies
..
(14)
It
supplies
the
best
basis
for
study
of
the
lesson
be·
forehand,
and
neglect
of
this
spells
proportionate
failure
in
any
method
of
class
work.
(15)
Each
member
of
a
class
has
a
responsibility
in
this
respect
which
he
or
she
cannot
afford
to
ignore.
(It
is
our
opinion
that
where
classes
fail
to
make
the
method
practical
the
main
difficulty
lies
(a)
in
a
lack
of
preparatory
study;
(b)
in
failure
of
the
leader
to
impress
its
importance.)
(
16)
Where
an
ecclesia
lacks
"speaking"
talent,
it
supplies
a
good
substitute,
and
we
believe
in
many
cases
more
than
a
suhstitute.
'Ve
incline
to
the
conviction
that
less
dependence
on
preaching
and
more
on
"class"
study
should
be
the
order.
(
17)
Should
the
appointed
leader
be
absent
from
any
"study,"
the
class
thus
equipped
could
carry
along
the
study
without
interruption,
any
member
reasonably
well-informed
being
competent
to
take
charge.
(18)
If
for
any
reason
it
should
not
be
deemed
wise
to
have
a
regularly
appointed
leader.
different
members
would
be
prepared
to
lead
in
turn-each
member
recognizing
such
a
one
as
leader.
while
filling
the
office,
directing
all
questions
and
an
swers
to
him-thus
holding
the
class
to
orcler
as
effectually
as
though
they
had
a
regularly
appointed
leader.
(19)
Any
answer
to
a
question
should
be
supported
by
at
least
two
good
Scriptures.
If
each
member
recognizes
his
or
her
responsibility
in
finding
these
Scriptures,
it
will
guarantee
a
study
which
should
make
any
subject
interesting
to
any
vis
itor
present
who
is
interested
in
the
Bible.
(20)
Should
any
question
come
up
on
any
paragraph,
after
those
prescribed
for
the
study
have
been
dealt
with,
the
leader,
by
turning
it
over
to
the
class,
instead
of
answering
himself,
will
make
the
study
the
more
helpful.
(This
method
of
turn
ing
questions
over
to
the
class
would
often
avoid
a
delicate
situation,
should
the
question
be
such
as
would
call
for
an
an
swer
which
might
not
be
acceptable
to
the
questioner.
The
leader,
in
thus
sharing
the
responsibility
with
the
class,
could
express
himself
the
more
freely,
and
no
special
objection
could
be
taken.)
(21)
With
the
"Berean
Question"
method
uniformly
fol
lowed,
in
any
"study"
where
a
specific
number
of
questions
are
marked
off,
and
kept
up
with,
we
would
be
at
home
if
tem
porarily
present
with
any
class
the
world
over.
(22)
Additionally,
we
all
desire
to
be
as
closely
in
touch
with
the
"isolated"
ones
as
possible,
and
it
would
seem
that
nothing
could
operate
more
effectually
in
this
direction
than
the
widest
possible
application
of
this
principle
of
oneness
in
study.
(23)
The
fact
that
the
Society
is
continually
urging
this
method
gives
the
unmistakable
inference
that
WE
NEED
IT.
Your
brother
in
service,
'V.
W.
BLACK.
VOL.
XXXIII
BROOKLYN,
N.
Y.,
Al:GlTST
1,
Ifl12
No.
15
THE
LAW
MAGNIFIED
AND
MADE
HONORABLE
"The
Lord
.
..
will
magnify
the
law
and
make
it
honorable."-Isa.
42:21.
"Wlwre
therc
is
no
law
there
is
no
transgression."
(Rom.
trial
afresh;
and
when
they
failed
to
keep
that
law,
they
had
4:15.),
would
seem
to
be
an
axiom-a
self-evident
truth.
No
a
second
condemnation
put
upon
them.
one
could
transgress
a
law
that
was
not
given
to
him,
that
was
St.
Paul
is
here
demonstrating
the
mistake
of
thinking
that
not
applicable
to
him.
In
his
discussion
of
the
Jewish
view
the
Law
Covenant
gave
Israel
a
,pec'ial
immunity
from
COIl-
of
the
Mosaic
Law,
St.
Paul
used
this
statement
to
show
that
demnation.
Then
he
shows
that
there
are
some
Gentiles
who
the
Jews
misunderstood
the
matter.
They
had
the
thought
have
never
come
under
the
Law
Covenant,
as
did
the
Jew,
but
that
because
God
h·ad
given
them
the
law
at
:Mt.
Sinai,
they
who.
nevert'hele,s,
show
a
work
of
progTess,
which
the
Jew
had
were
justified
in
God's
sight
by
that
law.
But
receiving
a
law
not
done;
for
these
Gentiles
show
a
law
of
love
ruling
in
their
is
not
keeping
that
law.
Therefore,
the
apostle
shows
them
hearts.
In
some
respects
they
judge
themselves,
and
in
other
that
by
the
deeds
of
the
law
no
flesh
could
be
justified
in
God's
respects
their
consciences
excuse
or
accuse
them.
sight.-
Rom.
3:
20.
The
apostle
says
that
since
the
Jews
are
condemned
by
Continuing
the
argument
a
little
further,
St.
Paul
shows
the
law
given
at
Mt.
Sinai,
and
since
the
rest
of
the
world
that
the
entire
human
race
was
once
in
God's
favor,
as
repre-
recognize
by
their
consciences
that
they
are
condemned,
then
sented
in
Adam
before
sin
entered.
While
the
race
was
in
that
the
whole
world
stands
guilty
in
God's
sight.
What
then
is
condition
of
perfection
mankind
was
just
before
God.
But
that
which
condemns
the
Gentiles?
The
answer
is,
The
original
when
sin
entered,
it
brought
the
penalty
of
alienation
from
God
law
of
God
remaining
in
their
hearts,
though
marred
by
the
and
of
death.
Thenceforth
the
human
race
was
dead
in
tres-
fall.
passes
and
in
sin,
having
no
right
to
everlasting
life.
In
that
God,
created
our
first
parents
in
such
a
condition
of
perfec
condition
God
did
not
give
mankind
a
law,
but
permitted
the
tion
that
the
law
of
God
was
clear,
or
manifest,
to
them
in
world
to
go
without
law
up
to
the
time
of
Moses.
And
even
in
stinctively.
Now,
because
of
the
fall,
if
a
man
were
to
use
the
time
of
Moses
God
did
not
give
the
law
to
the
whole
his
moral
perceptions
alone,
one
man
might
say
that
a
thing
is
world,
but
only
to
the
Jewish
nation.
If
Israel
had
been
able
wrong,
and
another
might
say
that
it
is
right;
each
would
be
to
keep
the
law
that
was
given
to
them
at
Mt.
Sinai)
they
guided
by
his
own
mind,
his
own
conscience.
St.
Paul's
argu
would
have
been
a
living
nation-not
a
dying
nation,
as
the
ment
is
that
no
matter
how
fallen
a
man
may
be)
he
still
has
other
nations
are.
so
much
of
the
original
law
in
his
heart
that
his
conscience
wiU
The
apostle
proceeds
to
say
that
the
commandment,
which
either
accuse
him
of
wrong-doing
or
excuse
his
conduct;
and
was
ordained
to
life,
Israel
found
to
be
unto
death.
(Rom.
unless
extremely
degraded
he
will
know
that
it
is
wrong
to
7:
10)
A
man
cannot
be
justified
by
receiving
the
law,
but
steal
or
to
take
human
life.
by
keeping
the
law.
The
rest
of
the
world
were
less
condemned
To
whatever
extent
a
man
retains
this
original
law
of
than
the
J
eWB,
for,
says
the
apostle,
God
did
not
give
them
that
God
to
that
extent
he
is
responsible.
No
one
can
sufficiently
law
and
they
never
came
unrler
the
penalty
of
that
law.
So,
excuse
himself
so
as
to
say
that
he
is
worthy
of
eternal
life.
then,
Israel
found
the
law
to
work
death;
and
they
were
under
The
Jew
could
not
claim
that
he
had
kept
the
law,
for
hi~
more
condemnation
than
were
any
other
people
in
the
world;
atonement
for
sin
w.as
an
acknowledgment
tJhat
he
had
failed
to
for
they
were
condemned,
not
only
in
Adam,
but
also
by
failure
do
so;
and
the
Gentile's
conscience
testified
to
his
unworthiness.
to
keep
the
law.
By
the
Law
Covenant
given
on
Mt.
Sinai,
Therefore,
neither
was
deserving
of
eternal
life.
Continuing
they
were
lifted
out
of
the
Adamic
condemnation
and
put
on
his
argument
the
apostle
explains
that
none
of
the
fallen
race
[5070]
(235-239) sibly adding somewhat to the impression, I am sending out to ecclesias in this vicinity some suggestions, of which the enclosed is a copy :— (1) Berean Study is as old as the church. (2) The volumes—STupIES IN THE ScripTuRES—like the Scriptures themselves, are full of interrogation points—that is, they suggest questions everywhere. (3) The average mind is not competent to make the best arrangement of these questions—linking them together in their proper, logical order. (4) The arranged Questions, furnished by the Brooklyn Tabernacle, supply this lack. (5) These ‘‘Question” Studies have been with us for years. (6) The Bethel “Table Talks” are on the same general plan—surely a forceful demonstration and endorsement of the method. (7) They foster concentration of thought, and give a definite aim in study. (8) They develop ability in analyzing subjects. (9) They assist all the members of a class to study along uniform lines. (10) The church being made up of separate ecclesias, in proportion as the method is followed by the different ecclesias, the church as a whole is studying along uniform lines. (11) We acknowledge the value of uniformity by our unanimous adoption of it in use of daily hymns and daily Manna. (12) They make the leader of a class less a teacher, thus dividing up with the class, more fully, the responsibility for development. (13) It encourages class study, which is surely discouraged in proportion as the leader, either from inclination or as the result of less practical methods, monopolizes the explanation of Studies. ~ (14) It supplies the best basis for study of the lesson beforehand, and neglect of this spells proportionate failure in any method of class work. (15) Each member of a class has a responsibility in this respect which he or she cannot afford to ignore. (It is our opinion that where classes fail to make the method practical the main difficulty lies (a) in a lack of preparatory study; (b) in failure of the leader to impress its importance.) THE WATCH TOWER Brooxiyn, N. Y. (16) Where an ecclesia lacks “speaking” talent, it supplies a good substitute, and we believe in many cases more than a substitute. We incline to the conviction that less dependence on preaching and more on “class” study should be the order. (17) Should the appointed leader be absent from any “study,” the class thus equipped could carry along the study without interruption, any member reasonably well-informed being competent te take charge. (18) If for any reason it should not be deemed wise to have a regularly appointed leader, different members would be prepared to lead in turn—each member recognizing such a one as leader, while filling the office, directing all questions and answerg to him—thus holding the class to order as effectually as though they had a regularly appointed leader. (19) Any answer to a question should be supported by at least two good Scriptures. If each member recognizes his or her responsibility in finding these Scriptures, it will guarantee a study which should make any subject interesting to any visitor present who is interested in the Bible. (20) Should any question come up on any paragraph, after those prescribed for the study have been dealt with, the leader, by turning it over to the class, instead of answering himself, will make the study the more helpful. (This method of turning questions over to the class would often avoid a delicate situation, should the question be such as would call for an answer which might not be acceptable to the questioner. The leader, in thus sharing the responsibility with the class, could express himself the more freely, and no special objection could be taken.) (21) With the “Berean Question” method uniformly followed, in any “study” where a specific number of questions are marked off, and kept up with, we would be at home if temporarily present with any class the world over. (22) Additionally, we all desire to be as closely in touch with the “isolated” ones as possible, and it would seem that nothing could operate more effectually in this direction than the widest possible application of this principle of oneness in study. (23) The fact that the Society is continually urging this method gives the unmistakable inference that WE NEED IT. Your brother in service, W. W. BLack. Vout. XXXII BROOKLYN, N. Y., AUGUST 1, 1912 No. 15 THE LAW MAGNIFIED AND MADE HONORABLE “The Lord... “Where there is no law there is no transgression.” (Rom. 4:15.), would seem to be an axiom—a self-evident truth. No one could transgress a law that was not given to him, that was not applicable to him. In his discussion of the Jewish view of the Mosaic Law, St. Paul used this statement to show that the Jews misunderstood the matter. They had the thought that because God had given them the law at Mt. Sinai, they were justified in God’s sight by that law. But receiving a law is not keeping that law. Therefore, the apostle shows them that by the deeds of the law no flesh could be justified in God’s sight.—Rom. 3:20. Continuing the argument a little further, St. Paul shows that the entire human race was once in God’s favor, as represented in Adam before sin entered. While the race was in that condition of perfection mankind was just before God. But when sin entered, it brought the penalty of alienation from God and of death. Thenceforth the human race was dead in trespasses and in sin, having no right to everlasting life. In that condition God did not give mankind a law, but permitted the world to go without law up to the time of Moses. And even in the time of Moses God did not give the law to the whole world, but only to the Jewish nation. If Israel had been able to keep the law that was given to them at Mt. Sinai, they would have been a living nation—not a dying nation, as the other nations are. The apostle proceeds to say that the commandment, whieh was ordained to life, Israel found to be unto death. (Rom. 7:10) A man cannot be justified by receiving the law, but by keeping the law. The rest of the world were less condemned than the Jews, for, says the apostle, God did not give them that law and they never came under the penalty of that law. So, then, Israel] found the law to work death; and they were under more condemnation than were any other people in the world; for they were condemned, not only in Adam, but also by failure to keep the law. By the Law Covenant given on Mt. Sinai, they were lifted out of the Adamic condemnation and put on will magnify the law and make it honorable.”—Isa, 42:21. trial afresh; and when they failed to keep that law, they had a second condemnation put upon them. St. Paul is here demonstrating the mistake of thinking that the Law Covenant gave Israel a special immunity from condemnation. Then he shows that there are some Gentiles who have never come under the Law Covenant, as did the Jew, but who, nevertheless, show a work of progress, which the Jew had not done; for these Gentiles show a law of love ruling in their hearts. In some respects they judge themselves, and in other respects their consciences excuse or accuse them. The apostle says that since the Jews are condemned by the law given at Mt. Sinai, and since the rest of the world recognize by their consciences that they are condemned, then the whole world stands guilty in God’s sight. What then is that which condemns the Gentiles? The answer is, The original law of God remaining in their hearts, though marred by the fall. God, created our first parents in such a condition of perfection that the law of God was clear, or manifest, to them instinctively. Now, because of the fall, if a man were to use his moral perceptions alone, one man might say that a thing is wrong, and another might say that it is right; each would be guided by his own mind, his own conscience. St. Paul’s argument is that no matter how fallen a man may be, he still has so much of the original law in his heart that his conscience will either accuse him of wrong-doing or excuse his conduct; and unless extremely degraded he will know that it is wrong to steal or to take human life. To whatever extent a man retains this original law of God to that extent he is responsible. No one can sufficiently excuse himself so as to say that he is worthy of eternal life. The Jew could not claim that he had kept the law, for hig atonement for sin was an acknowledgment that he had failed to do so; and the Gentile’s conscience testified to his unworthiness. Therefore, neither was deserving of eternal life. Continuing his argument the apostle explains that none of the fallen race [5070]
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