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APRIL
IS.
1913
THE
WATCH
TOWER
the
Apostle
declares,
"Israel
hath
not
obtained
that
which
he
seeketh
for
[to
be
the
spiritual
seed
of
Abraham];
but
the
election
hath
obtained
it,
and
the
rest
were
blinded."
The
election
obtained
this
blessed
state
through
the
cove
nant
of
sacrifice,
in
which
Jesus
acted
as
their
Advocate.
The
first
members
were
accepted
at
Pentecost.
The
last
members,
we
trust,
will
soon
finish
their
course
with
joy.
Then
the
spiritual
seed
of
Abraham
will
be
complete
and
ready
to
serve
the
world
as
the
great
anti
typical
Mediator-of
the
New
Covenant.
The
Abrahamic
Covenant
was
God's
own
covenant,
or
promise.
Because
it
was
unconditional,
it
has
no
mediator
(Gal.
3:
19,
20),
neither
did
it
need
to
be
sealed
with
blood.
Rather,
we
might
say
that
God
sealed
it
with
his
oath.
(Heb.
6:16-18)
The
Law
Covenant
needed
the
blood
of
bulls
and
goats
as
an
offset
to
the
sins
of
the
people,
who
were
to
be
blessed
typically.
The
New
Covenant
needs
the
blood
of
better
sacrifices
as
satisfaction
for
the
sins
of
the
people,
who
are
to
be
blessed
actually.
These
two
covenants
could
not
go
into
effect
without
the
shedding
of
blood
and
remission
of
sins.
But
the
Abrahamic
Covenant
centers
itself
in
the
new
creatures.
From
the
first,
God
meant
primarily
the
spiritual
seed
of
Abraham,
the
new
creation,
which
has
never
known
sin.
Jesus
himself
was
holy,
harmless,
undefiled
and
separate
from
sinners,
and
needed
not
any
atonement
for
sin
in
order
to
enter
into
that
covenant
relationship
and
become
Abra
ham's
spiritual
seed
and
heir.
Those
accepted
as
his
members
would
have
had
no
such
standing
or
worthiness
except
as
he
adopted
them
as
his
members,
imputed
his
own
merit
to
them
and
offered
them
sacrificially
as
his
own
flesh.
Hence,
strictly
speaking,
we
cannot
say
that
the
Abra
hamic
Covenant
has
ever
been
sealed
with
blood,
or
that
it
will
ever
be
so
sealed.
This
does
not
alter
the
fact,
however,
that
not
without
blood
(death)
could
Jesus
have
become
the
great
antitypical
Prophet,
Priest
and
King;
and
not
without
blood
(death)
could
we,
his
members,
be
accepted
through
him.
Only
in
this
indirect
way
can
it
be
said
that
the
Abra
hamic
Covenant
is
sealed
with
blood.
St.
Paul
intimates
that
it
was
sealed
by
the
oath
of
Jehovah.-Heb.
6:
13-18.
Ah,
yes
I
'tis
short-yet
time
enough
To
run
thy
course,
so
steep
and
rough;
Just
time
to
reap
"the
fields,"
so
white,
Before
the
coming
of
"the
night'
'
-
Just
time,
my
soul,
just
time
I
THE
TIME,
MY
SOUL,
IS
SHORT
I
No
time
to
linger
by
the
way,
No
time
for
ease,
no
time
for
play;
No
time
for
earthly
loves
or
joys,
No
time
for
worldly
cares
or
toys-
The
time,
my
soul,
is
short
I
No
time
to
murmur
or
complain,
No
time
to
heed
the
heart's
dull
pain;
No
time
for
tears
or
mournful
song,
No
time
to
ask,
How
far
f
How
long
f
The
time,
my
soul,
is
short
I
Just
time
to
make
thy
heart
more
pure,
Just
time
to
make
thy
"calling
sure,"
Just
time
to
enter
through
"the
door,"
To
reign
with
Christ
for
evermore-
Just
time,
my
soul,
just
time!
GERTRUDE
W.
SEIBERT.
Question.-Is
there
any
way
of
determining
our
standing
before
Godf
Answer.-The
Apostle
John
says
that
"If
our
hearts
con
demn
us
not,
then
we
have
confidence
toward
God."
(1
John
3
:
21)
In
order
that
we
may
begin
to
measure
ourselves
and
our
progress,
to
know
whether
or
not
we
are
pleasing
God
in
the
affairs
of
life,
we
must
know
first
of
all
whether
we
have
taken
steps
to
come
into
his
family.
Have
we
made
a
full
consecration
of
ourselves
to
do
the
divine
will
f
If
we
know
that
we
have
made
a
full
consecration
of
ourselves,
the
next
question
should
be,
To
what
extent
do
I
know
God's
will,
and
to
what
extent
am
I
seeking
to
do
it
f
Do
I
use
my
time,
strength,
influence
ahd
all
that
I
have,
sacrificially,
to
the
best
of
my
ability,
not
counting
my
life
dear
unto
myselH
If
we
find
that
in
a
general
way
this
is
the
course
we
are
follow
ing,
then
there
is
every
reason
for
us
to
have
great
satisfaction.
Then
we
find
that
the
thing
to
be
expected
is
that
all
AN
INTERESTING
QUESTION
those
who
will
"live
godly
in
Christ
Jesus
shall
suffer
per
secution.'
,
(2
Tim.
3:
12)
If
we
find
that
we
have
not
this
witness
of
the
Spirit,
if
we
have
no
persecution,
then
we
have
not
been
letting
our
light
shine
out.
This
should
not
lead
us
into
anything
foolish,
but
we
should
examine
ourselves
to
see
whether
we
are
laying
down
our
lives
in
his
service.
If
we
find
no
suffering
in
the
present
time,
it
should
be
a
cause
of
perplexity
to
us.
If
we
find
persecutions,
then
we
should
make
sure
that
our
persecutions
are
not
from
any
wrong
which
we
have
done
ourselves,
nor
from
busybodying
in
other
men's
matters,
but
that
we
are
suffering
for
the
truth's
sake,
for
the
brethren's
sake.
If
we
have
these
evidences
that
we
have
come
into
God's
family,
if
we
are
studying
to
know
and
to
do
his
will,
if
we
are
having
trials
and
difficulties
in
the
pathway
and
are
being
rightly
exercised
thereby,
we
may
count
ourselves
as
his
faithful
people.
VOL.
XXXIV
BROOKLYN,
N.
Y.,
MAY
1,
1913
No.9
EVIDENCES
OF
THE
ANOINTING
OF
THE
HOLY
SPIRIT
"Christ
in
you,
the
hope
of
glory.
"-Colossians
1
:27.
The
scriptures
frequently
speak
of
the
Church
as
being
"in
Christ,"
giving
the
thought
of
membership
in
his
body.
(Romans
12
:4,
5;
1
Corinthians
12:
12-27;
2
Corinthians
5:
17)
Our
Lord
himself
used
the
figure
of
a
vine
and
its
branches
to
convey
the
same
thought.
He
spoke
of
himself
as
the
vine,
and
of
the
church
as
the
branches
in
the
Vine,
partaking
of
nourishment
therefrom.
(John
15:1,
2)
It
is
not
this
thought,
however,
that
is
expressed
by
the
Apostle's
words,
"Christ
in
you,
the
hope
of
glory."
The
word
Christ
signifies
anointed.
All
who
will
be
mem
bers
of
the
royal
priesthood
will
be
anointed-not
separately,
but
collectively.
This
was
pictured
during
the
Jewish
age
by
the
installation
into
office
of
both
the
kings
and
the
high
priests
of
Israel.
According
to
the
Jewish
law,
every
king
and
every
high
priest
must
be
anointed,
else
he
could
not
serve.
The
oil
which
was
used
in
this
ceremony
was
of
a
peculiar
kind,
which
might
not
be
used
for
any
other
purpose.-Exodus
30
:22-33.
The
anointing
which
our
Lord
and
the
members
of
his
mystical
body
have
received
is
different
from
anything
else
in
the
whole
world.
It
is
the
anointing
of
the
holy
Spirit,
which
is
variously
spoken
of
as
the
spirit
of
holiness,
the
spirit
of
a
sound
mind,
the
spirit
of
the
truth,
and
the
Spirit
of
God.
It
is
not
the
truth,
but
the
spirit
of
the
truth;
it
is
not
the
Word
of
God,
authough
it
is
in
harmony
with
the
Word;
it
is
not
holiness,
yet
it
is
in
full
accord
with
holiness.
It
is
the
spirit,
the
disposition,
which
is
associated
with
a
sound
mind,
with
holiness,
with
truth
and
with
the
Word
of
God.
As
the
anointing
of
kings
and
priests
in
Israel
was
the
divine
evidence
that
they
were
accepted
to
office,
so
was
it
with
our
Lord
Jesus.
St.
Peter
tells
us
that
"God
anointed
Jesus
of
Nazareth
with
the
holy
Spirit
and
with
power."
(Acts
10:
38)
Our
Lord
was
set
apart
for
a
very
high
office.
In
harmony
with
the
divine
arrangement,
He
is
to
be
the
great
antitypical
King
and
Priest-"
after
the
order
of
Mel·
chizedek.
'
,
During
the
Gospel
age,
God
has
been
setting
apart
those
who
are
to
be
members
of
the
body
of
Christ.
These
are
invited
to
be
kings
and
priests
unto
our
God-a
royal
priest
hood.
Consequently,
when
one
is
received
into
this
body,
under
the
headship
of
Christ,
he
comes
under
the
anointing
of
the
[5227]
APRIL 15, 1913 the Apostle declares, ‘‘Israel hath not obtained that which he seeketh for [to be the spiritual seed of Abraham]; but the election hath obtained it, and the rest were blinded.’’ The election obtained this blessed state through the covenant of sacrifice, in which Jesus acted as their Advocate. The first members were accepted at Pentecost. The last members, we trust, will soon finish their course with joy. Then the spiritual seed of Abraham will be complete and ready to serve the world as the great antitypical Mediator—of the New Covenant. The Abrahamie Covenant was God’s own covenant, or promise. Because it was unconditional, it has no mediator (Gal. 3:19, 20), neither did it need to be sealed with blood. Rather, we might say that God sealed it with his oath. (Heb. 6:16-18) The Law Covenant needed the blood of bulls and goats as an offset to the sins of the people, who were to be blessed typically. The New Covenant needs the blood of better sacrifices as satisfaction for the sins of the people, who are to be blessed actually. These two covenants could not go into effect without the shedding of blood and remission of sins. THE WATCH TOWER (127-131) But the Abrahamic Covenant centers itself in the new creatures, From the first, God meant primarily the spiritual seed of Abraham, the new creation, which has never known sin. Jesus himself was holy, harmless, undefiled and separate from sinners, and needed not any atonement for sin in order to enter into that covenant relationship and become Abraham’s spiritual seed and heir. Those accepted as his members would have had no such standing or worthiness except as he adopted them as his members, imputed his own merit to them and offered them sacrificially as his own flesh. Hence, strictly speaking, we cannot say that the Abrahamic Covenant has ever been sealed with blood, or that it will ever be so sealed. This does not alter the fact, however, that not without blood (death) could Jesus have become the great antitypical Prophet, Priest and King; and not without blood (death) could we, his members, be accepted through him, Only in this indirect way can it be said that the Abrahamie Covenant is sealed with blood. St. Paul intimates that it was sealed by the oath of Jehovah.—Heb. 6:13-18. THE TIME, MY SOUL, IS SHORT! No time to linger by the way, No time for ease, no time for play; No time for earthly loves or joys, No time for worldly cares or toys— The time, my soul, is short! No time to murmur or complain, No time to heed the heart’s dull pain; No time for tears or mournful song, No time to ask, How far? How long?— The time, my soul, is short! Ah, yes! ’tis short—yet time enough To run thy course, so steep and rough; Just time to reap ‘‘the fields,’’ so white, Before the coming of ‘‘the night’’— Just time, my soul, just time! Just time to make thy heart more pure, Just time to make thy ‘‘calling sure,’’ Just time to enter through ‘‘the door,’’ To reign with Christ for evermore— Just time, my soul, just time! GERTRUDE W. SEIBERT. AN INTERESTING QUESTION Question.—Is there any way of determining our standing before God? Answer.—The Apostle John says that ‘‘If our hearts condemn us not, then we have confidence toward God.’’ (1 John 3:21) In order that we may begin to measure ourselves and our progress, to know whether or not we are pleasing God in the affairs of life, we must know first of all whether we have taken steps to come into his family. Have we made a full consecration of ourselves to do the divine will? If we know that we have made a full consecration of ourselves, the next question should be, To what extent do I know God’s will, and to what extent am I seeking to do it? Do I use my time, strength, influence and all that I have, sacrificially, to the best of my ability, not counting my life dear unto myself? If we find that in a general way this is the course we are following, then there is every reason for us to have great satisfaction. Then we find that the thing to be expected is that all Vou. XXXIV BROOKLYN, N. Y., MAY 1, 1913 those who will ‘‘live godly in Christ Jesus shall suffer persecution.’? (2 Tim. 3:12) If we find that we have not this witness of the Spirit, if we have no persecution, then we have not been letting our light shine out. This should not lead us into anything foolish, but we should examine ourselves to see whether we are laying down our lives in his service. If we find no suffering in the present time, it should be a cause of perplexity to us. If we find persecutions, then we should make sure that our persecutions are not from any wrong which we have done ourselves, nor from busybodying in other men’s matters, but that we are suffering for the truth’s sake, for the brethren’s sake. If we have these evidences that we have come into God’s family, if we are studying to know and to do his will, if we are having trials and difficulties in the pathway and are being rightly exercised thereby, we may count ourselves as his faithful people. No. 9 EVIDENCES OF THE ANOINTING OF THE HOLY SPIRIT “‘Christ in you, the hope of glory.’’—Colossians 1:27. The scriptures frequently speak of the Church as being ‘tin Christ,’’ giving the thought of membership in his body. (Romans 12:4, 5; 1 Corinthians 12:12-27; 2 Corinthians 5:17) Our Lord himself used the figure of a vine and its branches to convey the same thought. He spoke of himself as the vine, and of the church as the branches in the Vine, partaking of nourishment therefrom. (John 15:1, 2) It is not this thought, however, that is expressed by the Apostle’s words, ‘‘ Christ in you, the hope of glory.’’ The word Christ signifies anointed. All who will be members of the royal priesthood will be anointed—not separately, but collectively. This was pictured during the Jewish age by the installation into office of both the kings and the high priests of Israel. According to the Jewish law, every king and every high priest must be anointed, else he could not serve. The oil which was used in this ceremony was of a peculiar kind, which might not be used for any other purpose.—Exodus 30 :22-33. The anointing which our Lord and the members of his mystical body have received is different from anything else in the whole world. It is the anointing of the holy Spirit, which is variously spoken of as the spirit of holiness, the spirit of a sound mind, the spirit of the truth, and the Spirit of God. It is not the truth, but the spirit of the truth; it is not the Word of God, authough it is in harmony with the Word; it is not holiness, yet it is in full accord with holiness. It is the spirit, the disposition, which is associated with a sound mind, with holiness, with truth and with the Word of God. As the anointing of kings and priests in Israel was the divine evidence that they were accepted to office, so was it with our Lord Jesus. St. Peter tells us that ‘‘God anointed Jesus of Nazareth with the holy Spirit and with power.’’ (Acts 10:38) Our Lord was set apart for a very high office. In harmony with the divine arrangement, He is to be the great antitypical King and Priest—‘‘after the order of Melchizedek.’? During the Gospel age, God has been setting apart those who are to be members of the body of Christ. These are invited to be kings and priests unto our God—a royal priesthood. Consequently, when one is received into this body, under the headship of Christ, he comes under the anointing of the [5227]
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