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THE
WATCH
TOWER
BROOKLYN,
N.
Y.
Holy.
The
sacrifice
is
still
appreciated
by
the
heavenly
Father,
and
always
will
be.
BOTH
HAD
TO
DO
WITH
JUSTICE
Question.-ln
the
type,
was
the
incense
that
which
satis
fied
divine
justice~
If
not,
how
is
the
satisfaction
of
Jm
tice
accompli.shed,
and
why
was
incense
burned
~
Answer.-Both
the
incense
and
the
blood
had
to
do
with
the
satisfaction
of
justice.
We
read
that
the
incense
must
cover
the
1.1ercy-Seat.
(Lev.
16:13)
In
other
words,
unless
the
incense
had
gone
forth
the
high
priest
would
not
have
lived.
This
shows
that
unless
our
Lord
hau
rendered
up
his
human
life
satisfactorily
he
would
have
forfeited
his
right
to
life.
In
consecration
he
had
agreed
to
this
and
had
sur
rendered
his
earthly
life-rights.
If
he
proved
faithful
to
his
engagement,
he
would
receive
a
higher
life
beyond
the
veil.
So
the
satisfaction
of
justice,
repre.sented
in
type
by
the
incense
preceding
the
high
priest
beyond
the
veil,
woul<1
be
a
satisfaction
for
himself
and
would
testify
that
he
had
faithfully
fulfilled
the
required
conditions.
But
as
for
the
satisfaction
of
the
sins
of
the
church
awl
of
the
world,
this
is
accompli.she<1
subsequently,
not
by
the
incense,
but
by
the
blood.
no
right
to
intruue
into
the
typical
Holy
or
Most
Holy,
he
then
shows
that
they,
of
the
house
of
Aaron,
have
no
right
to
our
place.
They
have
no
right
to
come
into
this
anti
typical
Holy,
which
we
enter.
If
they
become
members
of
the
royal
priesthood,
they
may
enter;
but
their
.standing
as
members
of
the
Aarunic
priesthoou
does
not
give
them
the
privilege.
Thus
he
shows
a
discrimination
between
these
two
priesthoods,
the
Aaronic
anu
the
Melchizedek.
We
have
the
"better
sacrifices
";
we
have
the
better
services.
We
have,
on
the
higher
plane,
everything
that
they
hau,
typically,
on
the
lower
plane.
INCENSE
ABODE
IN
THE
MOST
HOLY
Question.-
Was
it
nece.ssary
that
the
incense
should
pre
cede
the
high
priest
into
the
Most
Holy
when
he
went
in
to
offer
the
bloou
of
the
goat~
Answer.-The
offering
of
the
incense
originally
on
the
day
of
atonement
by
the
high
priest
gained
for
him
recogni
tion
by
the
Almighty,
and
manifested
his
worthiness
to
ap
pear
in
the
presence
of
God.
Therefore,
there
was
no
neeu
of
his
offering
any
other
sacrifice
than
this.
All
the
work
of
atonement
was
divided
into
two
parts.
If
the
type
had
~hown
the
umler-priests
as
going
into
the
Most
Holy,
then
It
would
seem
to
have
been
necessary
for
each
to
stop
anu
offer
incense
before
entering.
We
are
representeu,
not
inuividually,
but
as
members
?f
the
body
of
Christ.
So
it
would
not
be
necessary
for
the
lIlcense
to
be
offered
more
than
the
one
time.
It
would
seem,
however,
that
the
incense
abode
in
the
Holy
anu
Most
BRITISH
VISITS
OF
BROTHER
FRANK
DRAPER
Li
verpool,
Eng
...
Sept.
9,
10
Llanelly,
Wales
..
Sept.
Birmingham,
Eng.
Sept.
11
Swansea,
Wales
..
Sept.
Gloucester,
Eng
...
Sept.
12
Cardiff,
Wales
Sept.
Oheltenham,
Eng
..
Sept.
13
Bristol,
Eng
Sept.
14
1;5
16,
17
1~
VOL.
XXXII
VOL.
XXXII
BROOKLYN,
N.
Y.,
AUGUST
15,
1911
THE
DIVINE
PLAN
OF
THE
AGES
STUDIES
IN
THE
SCRIPTURES-Volume
I
BROOKLYN,
N.
Y.,
SEPTEMBER
1,
1911
HOW
THE
NEW
CREATURE
FULFILS
THE
LAW
No.
17
THE
JEWS
UNDER
A
SECOND
CONDEMNATION
In
his
letter
to
the
Romans
St.
Paul
goes
very
far
back
in
his
reasoning
anrl
bring.~
the
subject
of
sin
atonement
<1own
in
logieal
order
to
the
Christian's
standpoint.
In
the
first
:wrl
ser'oml
chapters
he
shows
how
sin
entered
into
the
world
anrl
why
some
are
more
blemishell
than
others.
Yet
the
greah'r
Ilpgnl!lntion
of
some
does
not
prove
that
man
originatel1
with
the
monke~',
but
that
some
of
the
race
went
down
more
rapi,lly
in
their
evil
way.s
than
did
others.
Then
the
Apostle
goes
on,
"Art
thou
a
Jew
anl1
makest
thou
a
boast
of
thp
law
~"
Go<1
gave
this
law
to
the
Jews
ani!
not
to
thp
Gpntilps;
thprpfore,
only
the
Jew
couli!
get
its
bless
ing
or
its
cursp.
But
the
.Tpw
thought
tlmt
the
Law
was
the
thing
by
which
hp
eoulrl
be
justified.
In
this
way
he
stumhlNI.
The
Apostlp
wi.sI}('<1
tlw
.fpw
to
know
that
by
the
<11'ells
of
thp
law
no
fip,h
eou]ll
he
justifip,l
in
God's
sight.
Thp
.Jews
wpre
seeking
for
dprnal
lif('.
'fhe
Law
Covenant
profferell
them
that
del'llal
life
if
thpy
wou'd
obey
it.
But
thpy
fonnll
that
they
wpn'
unahle
to
obe~'
the
divine
law;
anrl
that,
therpfore,
thp
Law
Covenant
wa~
unprofitable
to
them;
for
it
ga
Vl'
thelll
Ilea
t
h
illstearl
of
life.
No
imperfect
man
can
kepp
Gol1
's
law.
Tn
the
fifth
<'11apter
St.
Paul
proCPP<1s
to
show
how
the
rprlpmption
was
provi.lpll.
Then
he
eontiuups,
saying,
Before
the
law,
.sin
was
in
thp
world.
But
wherp
there
was
no
law
thpre
coulll
Ill'
no
transgression
of
the
law.
Before
the
law
was
given
the
Jew
hall
his
sharp
with
the
rest
of
the
worltl
in
a
hope
of
deliverance
anrl
blessing;
but
as
soon
as
the
law
came,
which
he
was
unable
to
kpel\
he
was
('ut
off
en
tirely,
so
far
as
hope
of
justifipat
ion
wns
concernel1;
con
sefjupntly,
.1ews
have
ha<1
two
conrlemnations
upon
them-the
A<1amic
condemnation
and
thnt
of
the
law-"
Cursed
bv
the
law
ann
bruised
by
the
fall."
We
spe
that
the
Law
Cove
nant
could
not
grant
the
uivine
hlpssing
of
life
to
the
Jew
because
he
was
unable
to
live
up
to
its
requirements.
they
were
in
disfavor.
He
wishe<1
them
to
.see
that
in
cav
ena'llting
to
keep
the
law
an<1
failing
the~'
brought
an
a<1rli
tional
eondemnation
upon
themselves.
Sentence
hall
heen
passed
upon
father
Adam.
He
die<1;
and
all
of
his
chillI
ren
were
born
in
a
dying
conllition,
and
legally
rlead.
Thus
the
Jews
were
doubly
sentenced
as
compan'd
with
the
re.st
of
thp
world,
who
were
all
condemned
through
here<1ity
on
account
of
the
one
trangression.
The
Apostle
was
showing
the
Jews
that
there
was
only
one
door
of
hope
and
that,
while
all
mankind
neederl
a
Savior,
the
.J
ews
neellerl
one
more
than
did
any
other
people
in
the
worll1.
The
Jew
ha<1
enjo~'erl
much
advantage
and
he,
therefore,
had
the
more
condemna
tion.
The
.Jews
thought
that
thp
(]entih's
wpre
,,-on·e
in
God's
sight
than
were
themselve.~.
'rhey
sairl,
:\'
ow
tlIink
of
tlip
rest
of
the
world,
eating
their
mackrrl'1
and
swine
anu
harps,
and
doing
things
that
we
wouhl
not
110!
~ow,
says
the
Apostle,
"Sin
is
not
imputed
where
thpre
is
no
law."
God
has
not
charged
infrartion
of
this
law
to
any
of
the
nations.
You
have
violated
God's
law
many
times,
for
if
you
hnve
broken
even
one
commandment,
you
have
broken
the
law
as
a
whole.
The
arrangement
wns
not
that
you
shoulll
havl'
etenIaI
life
for
keeping
certain
comman,lments,
but
for
keeping
them
all.
The
Apostle
goes
on
to
sa.y
that
death
reignea
from
Adam
to
Moses,
even
over
those
who
aill
not
know
the
law
and
who
rlid
not
sin
according
to
Adam's
transgression.
In
Arlam
all
diell.
The
world
is
under
the
general
condemnation
to
death,
not
for
sins
of
their
own,
but
for
Adam's
trans
gre.~sion.
Goa
transferred
us
,Jews
from
this
condition
to
the
Law
Covenant
arrangement.
But
we
have
failed
in
this
seeoni!
trial
and
are
in
more
condemnation
than
are
the
Gentiles.
Thus
the
Apostle
proved
to
them
that
not
only
the
Gentiles
needed
a
Savior,
but
the
.Jews
also;
not
only
the
wor1l1
outside
of
Israel,
but
Israel
also;
ana
that
becausc
In
connection
with
this
argument
showing
the
differ-
Israel
was
unller
a
special
arrangement
with
God
there
ence
between
the
attitu<1e
of
the
.J
ewi.~h
people
toward
nepdec1
to
be
some
special
work
done
for
their
recovery.
God
and
that
of
the
other
nations,
St.
Paul
says,
"Sin
is
Then
the
Apostle
procee<1s
further
to
show
that
Christ,
not
imputed
where
therp
is
no
law."
Go<1
had
made
a
spe-
who
knew
no
sin,
was
made
a
curse
for
the
Jew;
n.nu
that
cial
covenant
with
the
,)
ews,
of
which
Moses
was
the
thus
there
is
a
special
provision
made
by
God
to
release
the
Mediator.
By
obedience
to
this
covenant
they
were
to
have
Jew
from
conc1emnation.
The
special
sense
in
which
Christ
eternal
life.
The
Apostle
wishe<1
them
to
see
that
they
dill
wns
mac1e
a
curse
for
the
.Jew
the
Apostle
has
stipulate<1.
not
get
eternal
life
nnll
that
the
aifficulty
was
that
they
did
(Gal.
il:
I
il,
H)
This
was
to
hang
upon
a
tree-the
extreme
not
keep
the
law.
He
wished
them
to
spe
that
in
this
very
penalty
of
the
law.
(Deut.
21
:2il)
Christ
was
made
a
curse
law
the
Jew
was
condemned.
He
wishec1
them
to
see
that
in
that
He
died
on
the
eross.
(1
Peter
2:24)
Such
a
death
[4868]
(239-339) no right to intrude into the typical Holy or Most Holy, he then shows that they, of the house of Aaron, have no right to our place. They have no right to come into this antitypical Holy, which we enter. If they become members of the royal priesthood, they may enter; but their standing as members of the Aaronic priesthood does not give them the privilege. Thus he shows a discrimination between these two priesthoods, the Aaronic and the Melchizedek. We have the ‘‘better sacrifices’’?; we have the better services. We have, on the higher plane, everything that they had, typically, on the lower plane. , INCENSE ABODE IN THE MOST HOLY Question.— Was it necessary that the incense should precede the high priest into the Most Holy when he went in to offer the blood of the goat? Answer.—The offering of the incense originally on the day of atonement by the high priest gained for him recognition by the Almighty, and manifested his worthiness to appear in the presence of God, Therefore, there was no need of his offering any other sacrifice than this. All the work of atonement was divided into two parts. If the type had shown the under-priests as going into the Most Holy, then it would seem to have been necessary for each to stop and offer incense before entering. We are represented, not individually, but as members of the body of Christ. So it would not be necessary for the incense to be offered more than the one time. It would seem, however, that the incense abode in the Holy and Most THE WATCH TOWER Brookityn, N. Y. Holy. The sacrifice is still appreciated by the heavenly Father, and always will be. BOTH HAD TO DO WITH JUSTICE Question.—In the type, was the incense that which satisfied divine justice? If not, how is the satisfaction of Justice accomplished, and why was incense burned? Answer.—Both the incense and the blood had to do with the satisfaction of justice. We read that the incense must cover the Mercy-Seat. (Lev. 16:13) In other words, unless the incense had gone forth the high priest would not have lived. This shows that unless our Lord had rendered up his human life satisfactorily he would have forfeited his right to life. In consecration he had agreed to this and had surrendered his earthly life-rights. If he proved faithful to his engagement, he would receive a higher life beyond the veil. So the satisfaction of justice, represented in type by the incense preceding the high priest beyond the veil, would be a satisfaction for himself and would testify that he had faithfully fulfilled the required conditions, But as for the satisfaction of the sins of the church and of the world, this is accomplished subsequently, not by the incense, but by the blood. BRITISH VISITS OF BROTHER FRANK DRAPER Liverpool, Eng...Sept. 9,10 Lianelly, Wales. .Sept. 14 Birmingham, Eng.Sept. 11 Swansea, Wales. .Sept. 15 Gloucester, Eng...Sept. 12 Cardiff, Wales...Sept. 16,17 Cheltenham, Eng..Sept. 13 Bristol, Eng..... Sept. 138 VoL. XXXII BROOKLYN, N. Y., AUGUST 15, 1911 No. 16 THE DIVINE PLAN OF THE AGES STUDIES IN THE SCRIPTURES—Volume I Vou. XXXII BROOKLYN, N. Y., SEPTEMBER 1, 1911 No. 17 HOW THE NEW CREATURE FULFILS THE LAW In his letter to the Romans St. Paul goes very far back in his reasoning and brings the subject of sin atonement down in logical order to the Christian’s standpoint. In the first and second chapters he shows how sin entered into the world and why some are more blemished than others. Yet the greater degradation of some does not prove that man originated with the monkey, but that some of the race went down more rapidly in their evil ways than did others. Then the Apostle goes on, ‘‘ Art thou a Jew and makest thou a boast of the law?’’ God gave this law to the Jews and not to the Gentiles; therefore, only the Jew could get its blessing or its eurse. But the Jew thought that the Law was the thing by which he could be justified. In this way he stumbled. The Apostle wished the Jew to know that by the deeds of the Jaw no flesh could be justified in God’s sight. The Jews were secking for eternal life. The Law Covenant proffcred them that eternal life if they wou'd obey it. But they found that they were unable to obey the divine law; and that, therefore, the Law Covenant was unprofitable to them; for it gave them death instead of life. No imperfect man can keep God’s law. In the fifth chapter St. Paul proceeds to show how the redemption was provided. Then he continues, saying, Before the law, sin was in the world. But where there was no law there could be no transgression of the law. Before the law was given the Jew had his share with the rest of the world in a hope of deliverance and blessing; but as soon as the law came, which he was unable to keep, he was cut off entirely, so far as hope of justification was concerned; consequently, Jews have had two condemnations upon them—the Adamie condemnation and that of the law—‘‘Cursed by the law and bruised by the fall.’’ We see that the Law Covenant could not grant the divine blessing of life to the Jew because he was unable to live up to its requirements. THE JEWS UNDER A SECOND CONDEMNATION In eonnection with this argument showing the difference between the attitude of the Jewish people toward God and that of the other nations, St. Paul says, ‘‘Sin is not imputed where there is no law.’’ God had made a special covenant with the Jews, of which Moses was the Mediator. By obedience to this covenant they were to have eternal life. The Apostle wished them to see that they did not get eternal life and that the difficulty was that they did not keep the law. He wished them to see that in this very law the Jew was condemned. He wished them to see that they were in disfavor. He wished them to see that in covenanting to keep the law and failing they brought an additional condemnation upon themselves. Sentence had been passed upon father Adam. He died; and all of his children were born in a dying condition, and legally dead. Thus the Jews were doubly sentenced as compared with the rest of the world, who were all condemned through heredity on account of the one trangression. The Apostle was showing the Jews that there was only one door of hope and that, while all mankind needed a Savior, the Jews needed one more than did any other people in the world. The Jew had enjoyed much advantage and he, therefore, had the more condemnation. The Jews thought that the Gentiles were worse in God’s sight than were themselves. They said, Now think of the rest of the world, eating their mackerel and swine and hares, and doing things that we would not do! Now, says the Apostle, ‘‘Sin is not imputed where there is no law.’’ God has not charged infraction of this Jaw to any of the nations. You have violated God’s law many times, for if you have broken even one commandment, you have broken the law as a whole. The arrangement was not that you should have eternal life for keeping certain commandments, but for keeping them all. The Apostle goes on to say that death reigned from Adam to Moses, even over those who did not know the law and who did not sin according to Adam’s transgression. In Adam all died. The world is under the general condemnation to death, not for sins of their own, but for Adam’s transgression. God transferred us Jews from this condition to the Law Covenant arrangement. But we have failed in this second trial and are in more condemnation than are the Gentiles. Thus the Apostle proved to them that not only the Gentiles needed a Savior, but the Jews also; not only the world outside of Israel, but Israel also; and that because Israel was under a special arrangement with God there needed to be some special work done for their recovery. Then the Apostle proceeds further to show that Christ, who knew no sin, was made a curse for the Jew; and that thus there is a special provision made by God to release the Jew from condemnation. The special sense in which Christ was made a curse for the Jew the Apostle has stipulated. (Gal. 3:13, 14) This was to hang upon a tree—the extreme penalty of the law. (Deut. 21:23) Christ was made a curse in that He died on the cross. (1 Peter 2:24) Such a death [4868]
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