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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