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003-107)
THE
WATCH
TOWER
BROOKLYN.
N.
Y.
Question.-Will
any
of
those
found
worthy
of
a
place
in
the
bride
company
wear
Christ's
robe
of
righteou~ness
'I
Answer.-We
understand
that
all
who
make
the
consecra
tion
do
so
and
are
accepted,
in
one
hope
of
their
calling,
and
that
that
one
hope
is
the
hope
of
being
a
member
of
the
bride
class
and
joint-heir
with
Christ.
The
fact
that
there
will
be
a
"great
company"
is
a
special
favor
ordained
of
the
Lord
in
the
interest
of
those
who
do
not
prove
sufficiently
zealous
to
be
counted
in
with
Jesus
as
"more
than
conquerors."
The
"great
company"
of
Revelation
7:9
is
composed
of
such
as
fail
to
come
up
to
the
highest
standard
of
sarrifice
required
of
the
Lord,
hut
who.
nevertheless.
will
prove
not
unfaithful
in
their
final
test.
These
are
said
to
have
not
kept
their
garments
unspotted
from
the
world;
hence
the
requirement
that
they
shall
wash
them
in
the
blood
of
the
Lamb-prove
their
loyalty
under
discipline
and
stress,
having
failed
to
prove
it
by
voluntary
obe
dience
unto
sacrifice.
Thus
both
the
bride
and
her
virgins
who
follow
her
all
wear
the
Bridegroom's
robe
(justification)
in
the
present
life.
And
all
in
the
future
life
will
attain
perfection
on
their
own
account.
This
imputed
robe
will
not
be
needed
by
the
"great
company"
after
they
shall
have
experienced
their
"change"
to
the
spirit
condition;
for
they,
too,
will
be
changed,
in
a
moment
and
there
after
possess
an
individual
perfection
of
their
own.
Question.-Will
not
the
church
when
she
shall
have
passed
under
the
veil
have
all
the
merit
of
Christ
in
her
hand
to
put
on
the
mercy-seat
1
Answer.-No;
the
church
has
nothing
whatever
to
do
with
atoning
for
sin,
even
as
the
under-priests
had
nothing
whatever
to
do
with
the
presentations
of
the
Day
of
Atonement
blood
on
the
propitiatory.
A
correct
view
of
the
matter,
we
believe,
is
this:
The
High
Priest,
Jesus,
ascended
on
high
and
made
imputation
of
his
merit
to
the
churrh.
Those
who
waited
in
the
"upper
room"
for
the
Pentecostal
blessing
had
presented
themRelves
before
God.
desiring
to
be
accepted
of
him
as
sacrifices.
They
did
not
sacri
fice
themselves.
they
merely
presented
themselves
for
sacrifice.
Thus
we
read,
"I
beseech
you,
brethren.
that
you
present
your
bodies
living
Racrifices."
The
presentation
matter
is
ours,
not
the
Lord's;
the
acceptance
of
the
offering
aR
a
sacrifice
is
wholly
the
Lord's-thl'
High
Priest's
work.
With
the
acceptance
of
our
flesh
as
a
sacrifice
we
cease
to
be
as
men
and
thenceforth
in
the
sight
of
God
and
of
each
other
we
are
living
members
of
the
Anointed
One-the
High
Priest.
The
High
Priest
accepted
the
church
as
a
whole
through
its
presentation
at
Pentecost.
And
in
harmony
with
the
Scriptures
we
come
into
this
favor
or
grace,
which
remains
open
until
the
last
member
of
the
body
of
Christ
shall
be
perfected
and
pass
beyond
the
veil.
The
work
beyond
the
veil
will
not
be
ours
as
under-priests.
It
will
be
the
work
of
the
High
Priest
to
sprin
kle
the
blood
of
the
Lord's
goat
RS
he
sprinkled
the
blood
of
the
~ullock.
The
figure
of
the
"bride"
is
to
be
distinctly
eliminated
In
any
thought
of
sacrifice,
Rnd
is
to
be
merely
associated
with
the
Redeemer
and
Bridegroom.
as
joint-heir
in
his
kingdom.
The
figure
of
the
under-priests
is
the
one
which
applies
to
the
church
in
respect
to
all
sacrificial
matters.
Question.-Would
it
be
correct
to
say
that
the
merit
of
Christ
cannot
be
compared
to
a
garment
or
robe
until
after
con
secration?
Answer.-A
robe
is
a
covering.
The
wedding
robe
of
the
parable
represents
our
Lord's
merit
imputed
to
his
people
as
a
covering
for
their
blemishes
or
imperfections
of
the
flesh.
This
robe
takes
cognizance
of
the
church
aR
the
proRpective
bride
who
acknowledges
the
headship
of
Jesus
her
Lord.
Another
figure
represents
the
members
of
the
church
as
wearing
white
robes
and
hoods
or
bonnets,
the
illustration
of
the
under-priesthood.
In
this
figure
the
priests
represent
thp
brethren
or
body
mem
bers
and
indicate
that
they
are
not
independent,
but
under
and
subject
to
the
headship
of
Jesus.
The
robe
of
Christ's
righteousness
imputed
to
the
church
as
a
covering
for
her
blemishes
and
to
make
her
acceptable
gives
place
or
becomes
tramdormed
into
a
robe
of
her
own
righteous
ness.
in
the
resurrection.
As
our
Lord
Jesus
is
represented
aR
robed
in
white
linen,
so
the
bride
is
pictured
as
arrayed
in
fine
linen,
"the
righteousness
of
the
saintR."
The
imputed
robe
merely
covers
our
fleshly
blemishes
and
imperfections
in
the
present
time.
The
new
body
which
God
will
give
us
in
the
resurrection
will
be
perfect
of
itself
and
need
no
imputation
of
the
merit
of
JesuR.
The
spirit
body
of
those
who
will
attain
to
the
"first
resurrec
tion"
will
be
absolute,
complete.
perfect,
as
was
the
resurrec
tion
body
of
Jesus.
The
robe
of
Christ's
righteousness,
imputed
to
cover
our
fleshly
imperfections,
we
will
need
no
more,
be
cause
we
will
no
longer
have
the
fleshly
imperfections.
The
new
robe
is
said
to
be
embroidered.
And
this
figure
c:u·
ries
with
it
our
endeavors
at
the
present
time
to
develop
the
character-likeness
of
Jesus-to
perfection,
in
the
spirit.
As
we
read,
''It
[the
new
creature,
the
soul]
is
sown
in
weakness,
it
is
raised
in
power;
it
is
sown
in
dishonor,
raised
in
glory;
it
is
sown
an
animal
body
[needing
the
imputation
of
Jesus'
merit]
;
it
is
raised
a
spirit
body"
(in
full
possession
of
its
own
merit.)
VOL.
XXXIII
BROOKLYN,
N.
Y.,
APRIL
1,
1912
No.7
"YE
WERE
BOUGHT
WITH
A
PRICE"
(1
CORINTHIANS
6:
20
)
It
will
be
noticed
that
the
Apostle
refers,
not
to
the
world,
tail
with
each
other
and
with
the
facts!
We
have
peace;
the
but
to
the
church
in
the
statement,
"Ye
were
bought
with
a
world
has
no
peace.
God
is
our
Fath('r;
the
world
is
under
price,
even
the
precious
blood
of
Christ."
Other
Scriptures
condemnation,
and
are.
"children
of
wrath,:'
under
sentenc~
of
tell
us
that
".Jesus
Christ
by
the
graee
of
God,
tasted
death
death,
and
not
recogmzed
by
the
Creator
m
the
present
time,
for
every
man"-that
he
'redeemed
the
world.
We
are
to
re-
although
the
Scriptures
show
us
that
he
has
very
gracious
memb('r,
however,
that
this
work
of
redemption
covers
cen-
plans
and
arrangements
for
mankind
in
general
by
and
by
turies.
Promises
respecting
it
were
made
long
eenturies
be-
during
the
Messianic
reign
of
.Jesus
and
the
church,
his
bride.
fore
.Jesus
came.
He
aecomplished
a
certain
portion
of
the
Then,
in
this
class,
the
Seed
of
Abraham
(Gal.
3:29),
all
the
work-the
all-important
part
of
giving
himself
a
ransom
price
families
of
the
earth
will
be
blessed.
for
all-laying
down
his
life.
THE
WORLD
IS
NOT
YET
BOUGHT
But
while
his
life
was
thus
laid
down,
to
be
the
price
of
Would
it
be
right,
some
one
inquires,
to
say
that
the
the
sins
of
the
world,
it
has
not
yet
been
applied
for
the
world
is
"bought
with
a
price'"
We
answer
that
it
would
not
world's
sins.
If
it
were,
then
the
world
would
no
longer
be
be
strictly
right
to
say,
but
we
need
not
quarrel
with
those
und('r
divine
condemnation,
"children
of
wrath,"
but
would
in
who
fail
to
state
the
matter
in
exactly
the
proper
language.
some
sense
of
the
word
be
back
in
fellowship
with
God.
The
Rather,
we
might
surmise
that
they
are
speaking
of
things
that
price
laid
down
by
the
Redeemer
at
Calvary
is
eventually
to
are
not
yet
accomplished
as
though
they
were
already
finished.
he
made
applicable
to
the
sins
of
the
whole
world,
but
not
yet.
God
assures
us
that
in
due
time
the
price
which
our
Lord
laid
It
will
not
be
made
applicable
to
the
whole
world
until
after
down
at
Calvary
will
be
made
applicable
to
the
world
under
the
the
gathering
out
of
the
world-of
all
nations,
classes-the
gracious
terms
of
the
New
Covenant
which
he
will
make
first
bride
of
Christ,
the
"elect."
with
Israel.
Nevertheless,
the
point
stands
out
clearly
and
In
harmony
with
this
we
read
that
our
Lord
.Jesus
after
distinctly
that
thus
far
the
ransom-price
has
not
yet
been
his
resurrection
ascended
up
on
high,
there
to
appear
in
the
applied
to
any
members
of
Adam's
race
except
the
household
presence
of
God
for
us-for
the
household
of
faith-not
for
of
faith-believers.
All
things
belong
to
these.
Nothing
be
the
world.
Hence
any
blessing,
and
reconciliation
with
God,
longs
to
the
world
as
yet.
any
arrangement
of
divine
favor
and
everlasting
life,
is
not
The
privilege
grant~d
to
t~e
ch~r~h
through
her
great
open
to
the
world,
hut
merely
to
believers,
the
"household
of
Redee'ller
and.
Adv?ca~e
lB.
that
h.IS
merIt
Imputed
to
her
permIts
faith":
"To
us
who
believe
he
is
preeious";
"We
have
an
Ad-
her
to
shar~
,!,Ith
~lll1
I~
hIS
.sac:lfic~
of
th~
earthly
nature,
and
vocate
with
the
Father
Jesus
Christ
the
Righteous."
Unbe-
to
become
Jomt-he.Irs
WIth
.hlm
In
hIS
g~O:IOUS
arrangements
of
.
'
.
'
glory,
honor
and
ImmortalIty
on
the
dIVIne
plane.
lIevers
have
no
advocate
WIth
the
Father,
and
consequently
W·
h
k
f
th
h
h
f
th
fi
t
b
t
.
.
..
.
.
en
we
spea
0
e
e
urc
0
e
rs
-
orn
we
are
0
have
no
forgIveness.
of
SInS,
no
r~~oncIlIatIon,
but
are
stIll
remember
that
the
words
carry
us
back
to
the
typical
first-
under
the
condemnatIon
of
death.
We
have
escaped
the
con-
borns
who
were
delivered
from
death
on
the
occasion
of
the
demnation
that
is
on
the
world."
first
typical
Passover.
There
the
first-borns
of
Israel
were
How
fully
these
different
texts
of
the
divine
Word
dove-
passed
over
or
spared
when
other
first-bornR
~n~;~hed.
Sub-
[4998]
(103-107) Question.—Will any of those found worthy of a place in the bride company wear Christ’s robe of righteousness? Answer.— We understand that all who make the consecration do so and are accepted, in one hope of their calling, and that that one hope is the hope of being a member of the bride class and joint-heir with Christ. The fact that there will be a “great company” is a special favor ordained of the Lord in the interest of those who do not prove sufficiently zealous to be counted in with Jesus as “more than conquerors.” The “great company” of Revelation 7:9 is composed of such as fail to come up to the highest standard of sacrifice required of the Lord, but who, nevertheless, will prove not unfaithful in their final test. These are said to have not kept their garments unspotted from the world; hence the requirement that they shall wash them in the blood of the Lamb—prove their loyalty under discipline and stress, having failed to prove it by voluntary obedience unto sacrifice. Thus both the bride and her virgins who follow her all wear the Bridegroom’s robe (justification) in the present life. And all in the future life will attain perfection on their own account, This imputed robe will not be needed by the “great company” after they shall have experienced their “change” to the spirit condition; for they, too, will be changed, in a moment and thereafter possess an individual perfection of their own. Question.—Will not the church when she shall have passed under the veil have all the merit of Christ in her hand to put on the mercy-seat? Answer.—No; the church has nothing whatever to do with atoning for sin, even as the under-priests had nothing whatever to do with the presentations of the Day of Atonement blood on the propitiatory. A correct view of the matter, we believe, is this: The High Priest, Jesus, ascended on high and made imputation of his merit to the church. Those who waited in the “upper room” for the Pentecostal blessing had presented themselves before God, desiring to be accepted of him as sacrifices, They did not sacrifice themselves. they merely presented themselves for sacrifice. Thus we read, “I beseech you, brethren, that you present your bodies living sacrifices.” ‘The presentation matter is ours, not the Lord’s; the acceptance of the offering as a sacrifice is wholly the Lord’s—the High Priest’s work. With the acceptance of our flesh as a sacrifice we cease to be as men and thenceforth in the sight of God and of each other we are living members of the Anointed One—the High Priest. The High Priest accepted the church as a whole through its presentation at Pentecost. And in harmony with the Scriptures THE WATCH TOWER Brooxiyn, N. Y. we come into this favor or grace, which remains open until the last member of the body of Christ shall be perfected and pass beyond the veil. The work beyond the veil will not be ours as under-priests. It will be the work of the High Priest to sprinkle the blood of the Lord’s goat as he sprinkled the blood of the bullock. The figure of the “bride” is to be distinctly eliminated in any thought of sacrifice, and is to be merely associated with the Redeemer and Bridegroom, as joint-heir in his kingdom. The figure of the under-priests is the one which applies to the church in respect to all sacrificial matters. Question—Would it be correct to say that the merit of Christ cannot be compared to a garment or robe until after consecration? Answer.—A robe is a covering. The wedding robe of the parable represents our Lord’s merit imputed to his people as a covering for their blemishes or imperfections of the flesh. This robe takes cognizance of the church as the prospective bride who acknowledges the headship of Jesus her Lord. Another figure represents the members of the church as wearing white robes and hoods or bonnets, the illustration of the under-priesthood. In this figure the priests represent the brethren or body members and indicate that they are not independent, but under and subject to the headship of Jesus. The robe of Christ’s righteousness imputed to the church as a covering for her blemishes and to make her acceptable gives place or becomes transformed into a robe of her own righteousness, in the resurrection. As our Lord Jesus is represented ag robed in white linen, so the bride is pictured as arrayed in fine linen, “the righteousness of the saints.” The imputed robe merely covers our fleshly blemishes and imperfections in the present time. The new body which God will give us in the resurrection will be perfect of itself and need no imputation of the merit of Jesus. The spirit body of those who will attain to the “first resurrection” will be absolute, complete, perfect, as was the resurrection body of Jesus. The robe of Christ’s righteousness, imputed to cover our fleshly imperfections, we will need no more, because we will no longer have the fleshly imperfections. The new robe is said to be embroidered. And this figure carries with it our endeavors at the present time to develop the character-likeness of Jesus—to perfection, in the spirit. As we read, “It [the new creature, the soul] is sown in weakness, it is raised in power; it is sown in dishonor, raised in glory; it is sown an animal body [needing the imputation of Jesus’ merit} ; it is raised a spirit body” (in full possession of its own merit.) Vou. XXXITI BROOKLYN, N. Y., APRIL 1, 1912 No. 7 “YE WERE BOUGHT WITH A PRICE” (1 CornrnrHians 6:20) It will be noticed that the Apostle refers, not to the world, but to the church in the statement, “Ye were bought with a price, even the precious blood of Christ.” Other Scriptures tell us that “Jesus Christ, by the grace of God, tasted death for every man’—that he redeemed the world. We are to remember, however, that this work of redemption covers centuries. Promises respecting it were made long centuries before Jesus came. He accomplished a certain portion of the work—the all-important part of giving himself a ransom price for all—laying down his life. But while his life was thus laid down, to be the price of the sins of the world, it has not yet been applied for the world’s sins. If it were, then the world would no longer be under divine condemnation, “children of wrath,” but would in some sense of the word be back in fellowship with God. The price laid down by the Redeemer at Calvary is eventually to be made applicable to the sins of the whole world, but not yet. It will not be made applicable to the whole world until after the gathering out of the world—of all nations, classes—the bride of Christ, the “elect.” In harmony with this we read that our Lord Jesus after his resurrection ascended up on high, there to appear in the presence of God for us—for the household of faith—not for the world. Hence any blessing, and reconciliation with God, any arrangement of divine favor and everlasting life, is not open to the world, but merely to believers, the “household of faith”: “To us who believe he is precious”; ‘““We have an Advocate with the Father, Jesus Christ, the Righteous.” Unbelievers have no advocate with the Father, and consequently have no forgiveness of sins, no reconciliation, but are still under the condemnation of death. ‘We have escaped the condemnation that is on the world.” How fully these different texts of the divine Word dove tail with each other and with the facts! We have peace; the world has no peace. God is our Father; the world is under condemnation, and are “children of wrath,” under sentence of death, and not recognized by the Creator in the present time, although the Scriptures show us that he has very gracious plans and arrangements for mankind in general by and by— during the Messianic reign of Jesus and the church, his bride. Then, in this class, the Seed of Abraham (Gal. 3:29), all the families of the earth will be blessed. THE WORLD IS NOT YET BOUGHT Would it be right, some one inquires, to say that the world is “bought with a price?” We answer that it would not be strictly right to say, but we need not quarrel with those who fail to state the matter in exactly the proper language. Rather, we might surmise that they are speaking of things that are not yet accomplished as though they were already finished. God assures us that in due time the price which our Lord laid down at Calvary will be made applicable to the world under the gracious terms of the New Covenant which he will make first with Israel. Nevertheless, the point stands out clearly and distinctly that thus far the ransom-price has not yet been applied to any members of Adam’s race except the household of faith—believers. All things belong to these. Nothing belongs to the world as yet. The privilege granted to the church through her great Redeemer and Advocate is that his merit imputed to her permits her to share with him in his sacrifice of the earthly nature, and to become joint-heirs with him in his glorious arrangements of glory, honor and immortality on the divine plane. When we speak of the church of the first-born we are to remember that the words carry us back to the typical firstborns, who were delivered from death on the occasion of the first typical Passover. There the first-borns of Israel were passed over or spared when other first-borns ~*rished. Sub [4998]
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