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THE
WATCH
TOWER
BROOKLYN,
N.
Y.
brood
under
her
wings,
so
God
will
be
as
a
mother-hen
to
his
people,
and
will
gladly
gather
them
clo~e
to
himself
and
give
them
the
necessary
protection-under
his
wings.
They
may
fully
trust
that
all
things
shall
work
together
for
their
good,
because
they
arc
his,
abiding
"uIHler
the
shadow
of
the
Al
mighty."
The
Almighty
here
represents
himself
as
a
mother-bird.
The
patience
of
the
mother-bird
with
her
young
is
remarkable,
and
she
would
sacrifice
her
own
life
for
her
littlE:
nestlings.
So
the
Lord
represents
that
he
is
ready
to
do
anything
for
the
I'rotection
of
his
own,
who
are
uniler
his
care.
Jesus
would
havo
received
the
Jews
thus
under
his
protecting
care;
but
the
people
as
a
nation
did
not
appredate
their
need,
and
hence
Wl're
overthrown
in
a
great
time
of
trouble.
.Tesus
said
to
them,
with
weeping,
"How
often
would
I
have
gathered
thy
children
together,
even
as
a
hen
gathereth
her
chickens
under
her
wings,
nnd
ye
would
not!"
OUR
FATHER'S
"WINGS"
AND
"FEATHERS"
We
might
exercise
a
particularity
of
inspection
of
our
text,
and
say
that
the
word
feathers
might
carry
a
little
further
thought
than
the
word
wings.
"He
shall
cover
thee
with
his
feathers,
and
under
his
wings
shalt
thou
trust."
The
soft,
downy
feathers
undl'r
tho
mother-hCIl's
wings
serve
to
keep
the
little
chicks
warm
and
to
shield
and
hide
them
froll1
enemies
that
would
attack
them.
Not
only
the
strong
sheltering
wings,
but
also
the
feathers
of
the
hen-mather's
breast
are
used
to
protect
her
young.
We
have
seen
alarm
on
the
part
of
a
mother-hen
at
the
approach
of
danger,
and
heard
her
cluck
to
her
little
ones.
'Then
they
would
run
to
her,
nestle
under
1)('1'
wings,
and
seem
perfectly
satisfied
and
free
from
fear
in
thei
I'
place
of
safety.
Presently
you
would
sec
the
little
heads
or
eyes
peeping
out;
hut
the
chicks
felt
perfectly
Sl'cure.
And
so
with
us.
Our
heavenly
Father's
love
and
care
and
protection
arc
his
wings
lind
his
feathers,
shielding
us
from
all
harm,
keeping
us
warm
and
safe.
He
is
able
to
make
every
experience
in
life
work
out
for
our
good.
\Ve
are,
however,
to
rem
em
bel'
that
the
promise
that
God
will
make
all
things
work
together
for
our
good
is
a
promise
to
the
new
creature,
not
to
the
old
creature.
Oftentimes
the
interests
of
the
new
creature
and
of
the
old
creature
are
diverse.
God
has
an
intl'rl'st
in
all
that
concerns
us,
but
he
overrules
our
temporal
affairs
for
our
best
spiritual
interests.
If
we
were
too
prosperous,
it
might
not
be
of
advantage
to
us
as
new
creatures.
Our
temporal
affairs
may
he
pprmitter1
to
go
awry.
Vve
arc
not
wise
enough
to
know
what
is
for
our
own
best
interests
as
new
creatures,
and
what
wQuld
help
us
the
most
in
our
fight
against
the
world,
the
flesh
and
the
devil.
We
are,
therefore,
to
flee
to
the
Lord
and
accept
whatever
experil'nces
may
come,
as
those
which
will
be
best
for
us;
and
we
are
to
seek
to
get
the
designed
lessons
of
faith
and
obedience
from
them.
VOL.
XXXV
BROOKLYN,
N.
Y.,
April
15,
1914
WHO
COMMITS
THE
SIN
UNTO
DEATH?-PART
I
NO.8
"Whosoever
is
begotten
of
God
doth
not
commit
sin,
for
his
se
ed
remaineth
in
him;
and
he
cannot
sin,
because
he
is
begotten
of
God.
"-1
John
3
:9.
PRIVILEGES,
RESPONSIBILITIES
AND
DANGERS
OF
THE
NEW
CREATURE
There
is
a
certain
amount
of
complexity
attaching
itself
to
fJuestions
relative
to
the
church's
change
of
nature
from
human
to
spiritual.
In
order
clearly
to
understand
the
initiatory
process
of
that
change,
the
begettal
of
the
Spirit,
we
shoul(l
have
a
proper
understanding
of
what
constitutes
the
human
will;
for
it
is
that
will
which
is
changed.
We
cannot
think
of
anything
better
as
an
illustration
of
the
subjed
than
a
legislative
body,
such
as
Congress
or
Parlia
ment.
In
these
assemblies,
a
large
number
of
members
sit
in
session;
but
they
arc
divided
into
groups
known
as
parties.
Some
members
belong
to
one
party,
others
to
another.
But
the
dominating
party
is
in
control.
So
it
is
in
tfle
human
brain.
There
we
have
numerous
organs,
reprrsenting
variously
religious
sentiments,
intellectual
ity,
morality,
the
affections,
etc.
Then
there
are
some
that
represent
energy;
others,
acquisitiveness;
others,
combativeness.
These
diffcrent
faculties,
when
called
to
consider
a
question,
tiivi(le
themselves
into
groups,
the
strongest
of
which
is
very
apt
to
sway
thc
othcrs.
When,
for
instance,
any
matter
involving
the
interests
of
scIf
comps
up
for
cousi,leration,
aCfJuisitiveness
being
strong,
may
lead
comhativeness
to
fight
for
possession
of
the
thing
tirsirc'J.
It
TIlay
also
IratI
tiestructiveness
to
help
in
the
fight.
And
it
may
to
some
extent
,lrown
the
voice
of
justice,
or
con
scil'nce,
an,l
offset
the
quality
of
love;
for
acquisitiveness
may
have
schemes
which
would
intt'rfere
with
the
operation
of
love.
On
the
\\"hole,
the
organs
which
dominate
the
world
are
the
organs
of
self-protection,
self-g'l'atification,
etc.-all
the
organs
whose
names
hegin
with
the
word
self.
Even
if
the
religious
organs-veneration,
hope,
benevolencl',
spirituality,
etc.-are
strong,
the
selfish
propensities
generally
overpower
them,
so
that
they
co-operate
with
selfishness.
For
example,
benevolence
overpowered
by
the
selfish
propensities,
wiII
say,
I
will
give
some
money
to
this
project,
in
order
that
it
may
show
a
large
return;
but
I
will
not
give
it
unless
it
show
such
return.
Thus
thp
qnality
of
acquisitiveness
and
others
pertaining
to
self
will
go
into
agreement
with
benevolence,
by
bending
it
to
the
service
of
self.
It
is
the
usual
thing
to
see
such
combinations
in
worldly
people
today.
There
are
generous
men
with
naturally
noble
impulses
which
thcy
like
to
gratify.
But
in
all
that
they
do,
self
has
become
the
preponderating
factor.
Self
gets
in
some
whera-self-esteem,
self-interest,
etc.
This
eombination
makes
the
selfish
man;
and
though
he
may
have
considerable
benev
olence,
veneration,
etc.,
yet
these
noble
qualities
are
under
control
of
the
selfish
propensities.
To
this
selfish
man
the
Gospel
comes,
and
offers
a
proposi
tion
which
is
unique,
peculiar.
It
appeals
to
him
through
a
new
set
of
organs.
It
shows
him
that
he
should
put
God
first,
not
self;
that
he
should
begin
to
see
that
the
highest
and
noblest
organs
of
the
brain
are
those
which
recognize
the
Creator
and
man's
responsibility
as
his
creature.
It
shows
him
that
he
is
thinking
of
self-aggrandisement,
self-honor,
self-everything!
Such
a
person,
hearing
the
Gospel
proposition,
may
be
in
fluenced
to
decide
the
matter
either
one
way
or
the
other.
IIp
may
say,
I
do
not
like
that
thought.
Selfishness
may
suggest
that
if
he
accepts
the
Gospel
offer
he
must
stop
his
questionable
business
methods.
Then
he
concludl'S
that
he
docs
not
care
to
take
such
a
step;
for
it
would
demand
more
than
he
is
wiII
ing
to
give,
and
he
might
have
trouble
with
his
conscience.
Later
on,
perhaps,
something
in
the
nature
of
adversity
or
calamity
wiII
awaken
him
to
take
a
different
view
of
mattprs,
and
he
will
sec
the
subject
in
a
different
light
and
he
glad
to
do
God's
will.
Then
he
may
say,
I
realize
that
my
life
mnst
be
different.
I
am
God's
creature.
Therefore
it
is
right
that
I
should
consecrate
my
all
to
him.
But
I
sec
that
conseeration
will
work
a
great
transformation
in
my
life.
I
shall
be
obligel1
to
change
my
course.
I
must.
drop
certain
habits.
This
is
the
first
step
of
true
conversion.
This
is
a
tnrning
from
sin
toward
righteousness.
It
docs
not
follow,
however,
that
the
person
who
takes
this
step
will
come
up
to
the
divine
requirements
of
a
disciple
of
Christ.
The
rich
young
rlller
who
asked
Jesus
what
he
should
do
to
gain
eternal
life
was
told
to
keep
God's
commandments.
He
replied
that
he
had
done
this
all
his
life.
And
Jesus
loved
him!
The
young
man
was
try
ing
to
do
right
in
every
way.
Was
he
not
all
right
then?
No!
Jesus
said
to
him:
"One
thing
thou
lackest.
Go
and
sell
all
that
thou
hast
and
distribute
unto
the
poor,
and
then
thou
shalt
have
treasure
in
heaven;
and
come,
follow
me."
The
young
ruler
thought
this
stran~e
advice;
for
he
had
~ll
along
been
living
a
most
exemplary
hfe.
He.
was
.correct
~n
his
estimate
of
himself;
hut
he
was
merely
domg
hIS
duty
III
so
living.
Noone
has
a
right
to
live
a
bad
l~fe;
n?
one
has
a
right
to
do
wrong.
That
he
was
merely
domg
hIS
duty-no
more-was
practically
what
Jesus
told
the
young
man.
Continuing,
the
Master
said:
I
have
only
one
offer
to
make,
but
it
is
a
very
high
one-joint-heirship
with
Me
in
the
Mes
sianic
kingdom.
The
life
into
which
you
may
enter
by
becom
ing
my
diseiple
is
a
life
of
glory,
honor
and
immortality-the
divine
nature.
If
you
desire
this
high
position,
you
must
do
more
than
merely
avoid
sin.
God
is
now
calling
for
sacrificers.
If
you
do
not
sacrifice
yourself,
you
cannot
become
my
disciple;
for
those
only
who
thqs
sacrifice
are
received
of
the
Father
and
begotten
of
the
holy
Spirit,
and
can
share
my
glory.
Those
only
will
be
granted
a
part
in
the
first
resurrection.
And
the
young
ruler
"went
away
sorrowful,
for
he
had
great
posses-
sions."
Alas;
how
many
are
likeminded!
[5438]
(110-118) brood under her wings, 30 God will be as a mother-hen to his people, and will gladly gather them close to himself and give them the neccessary protection—under his wings. They may fully trust that all things shall work together for their good, because they are his, abiding ‘‘under the shadow of the Almighty.’?’ The Almighty here represents himself as a mother-bird. The patience of the mother-bird with her young is remarkable, and she would sacrifice her own lite for her little nestlings. So the Lord represents that he is ready to do anything for the protection of his own, who are under his eare. Jesus would have received the Jews thus under his protecting care; but the people as a nation did not appreciate their need, and hence were overthrown in a great time of trouble. Jesus said to them, with weeping, ‘‘How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!’ OUR FATHER’S ‘‘WINGS’’ AND ‘‘FEATHERS’’ We might exercise a particularity of inspection of our text, and say that the word feathers might carry a little further thought than the word wings. ‘‘IHe shall cover thee with his feathers, and under his wings shalt thou trust.’’? The soft, downy feathers under the mother-hen’s wings serve to keep the little chicks warm and to shield and hide them from enemies that would attack them. Not only the strong sheltering wings, Ww THE WATCH TOWER BROOKLYN, N. Y., April 15, 1914 HO COMMITS THE SIN UNTO DEATH?—PART I Brooxtyn, N. Y. but also the feathers of the hen-mother’s breast are used to protect her young. We have seen alarm on the part of a mother-hen at the approach of danger, and heard her cluck to her little ones. Then they would run to her, nestle under her wings, and seem perfectly satisfied and free from fear in their place of safety. Presently you would see the little heads or eyes peeping out; but the chicks felt perfectly secure. And so with us. Our heavenly Father’s love and care and protection are his wings and his feathers, shielding us from all harm, keeping us warm and safe. He is able to make every experience in life work out for our good. We are, however, to remember that the promise that God will make all things work together for our good is a promise to the new creature, not to the old creature. Oftentimes the interests of the new creature and of the old creature are diverse. God has an interest in all that concerns us, but he overrules our temporal affairs for our best spiritual interests. If we were too prosperous, it might not be of advantage to us as new creatures. Our temporal affairs may he permitted to go awry. We are not wise enough to know what is for our own best interests as new creatures, and what waquld help us the most in our fight against the world, the flesh and the devil. We are, therefore, to flee to the Lord and accept whatever expericnees may come, as those which will be best for us; and we are to seek to get the designed lessons of faith and obedience from them. ‘Whosoever is begotten of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is begotten of God.’’—1 John 3:9. PRIVILEGES, RESPONSIBILITIES AND DANGERS OF THE NEW CREATURE There is a certain amount of complexity attaching itself to questions relative to the church’s change of nature from human to spiritual. In order elearly to understand the initiatory process of that change, the begettal of the Spirit, we should have a proper understanding of what constitutes the human will; for it is that will which is changed. We cannot think of anything better as an illustration of the subject than a legislative body, such as Congress or Parliament. In these assemblies, a large number of members sit in session; but they are divided into groups known as parties. Some members belong to one party, others to another. But the dominating party is in control. So it is in the human brain. There we have numerous organs, representing variously religious sentiments, intellectuality, morality, the affections, cte. Then there are some that represent energy; others, acquisitiveness; others, combativeness. These different faculties, when called to consider a question, divide themselves into groups, the strongest of which is very apt to sway the others, When, for instanee, any matter involving the interests of self comes up for cousideration, acquisitiveness being strong, may lead combativeness to fight for possession of the thing desired. It may also lead destructiveness to help in the fight. And it may to some oxtent drown the voice of justice, or conscience, and offset the quality of love; for acquisitiveness may have schemes which would interfere with the operation of love. On the whole, the organs which dominate the world are the organs of self-protection, self-gratification, ete.—all the organs whose names begin with the word self. Even if the religious organs—veneration, hope, benevolence, spirituality, ete.—are strong, the selfish propensities gencrally overpower them, so that they co-operate with selfishness. For example, benevolence overpowered by the selfish propensitics, will say, I will give some money to this project, in order that it may show a large return; but I will not give it unless it show such return. Thus the quality of acquisitiveness and others pertaining to self will go into agreement with benevolence, by bending it to the service of self. It is the usual thing to see such combinations in worldly people today. There are generous men with naturally noble impulses which they like to gratify. But in all that they do, self has become the preponderating factor. Self gets in somewhere—self-esteem, self-interest, ete. This combination makes the selfish man; and though he may have considerable benevolence, veneration, ete., yet these noble qualities are under control of the selfish propensities. To this selfish man the Gospel comes, and offers a proposition which is unique, peculiar. It appeals to him through a new set of organs. It shows him that he should put God first, not self; that he should begin to see that the highest and noblest organs of the brain are those which recognize the Creator and man’s responsibility as his creature. It shows him that he is thinking of self-aggrandisement, self-honor, self-everything! Such a person, hearing the Gospel proposition, may be influenced to decide the matter cither one wav or the other. He may say, I do not like that thought. Selfishness may suggest that if he accepts the Gospel offer he must stop his questionable business methods. Then he concludes that he does not care to take such a step; for it would demand more than he is willing to give, and he might have trouble with his conscience. Later on, perhaps, something in the nature of adversity or calamity will awaken him to take a different view of matters, and he will see the subject in a different light and be glad to do God’s will. Then he may say, I realize that my life must be different. I am God’s creature. Therefore it is right that I should consecrate my all to him. But I see that consecration will work a great transformation in my life. I shall be obliged to change my course. I must drop certain habits. This is the first step of true conversion. This is a turning from sin toward righteousness. It does not follow, however, that the person who takes this step will come up to the divine requirements of a disciple of Christ. The rich young ruler who asked Jesus what he should do to gain eternal life was told to keep God’s commandments. He replied that he had done this all his life. And Jesus loved him! The young man was trying to do right in every way. Was he not all right then? No! Jesus said to him: ‘‘One thing thou lackest. Go and scll all that thou hast and distribute unto the poor, and then thou shalt have treasure in heaven; and come, follow me.’’ The young ruler thought this strange advice; for he had all along been living a most exemplary life. He was correct in his estimate of himself; but he was merely doing his duty in so living. No one has a right to live a bad life; no one has a right to do wrong. That he was merely doing his duty—no more—was practically what Jesus told the young man. Continuing, the Master said: I have only one offer to make, but it is a very high one—joint-heirship with Me in the Messianic kingdom. The life into which you may enter by becoming my disciple is a life of glory, honor and immortality—the divine nature. If you desire this high position, you must do more than merely avoid sin. God is now calling for sacrificers. Tf you do not sacrifice yourself, you cannot become my disciple; for those only who thus sacrifice are received of the Father and begotten of the holy Spirit, and can share my glory. Those only will be granted a part in the first resurrection. And the young ruler ‘‘went away sorrowful, for he had great possessions.’’ Alas; how many are likeminded! [5438]
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