R3898-0 (369) December 1 1906

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A.D., 1906—A.M., 6035



Views from the Watch Tower……………………371
Socialism Menacing Great Britain…………..371
Strong Words in the House of Lords…………371
Heathen New England………………………372
Restatement of Methodist Faith…………….372
Business Methods in Church Work……………373
Brooklyn and Worcester Conventions…………….373
Berean Studies in “Tabernacle Shadows”…………374
He Thresheth His Wheat (Poem)…………………375
In the Cross of Christ I Glory………………..375
Bearing the Cross After Him……………….376
“He is Risen, as He Said”…………………….380
Two Views of the Resurrection……………..381

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“BIBLE HOUSE,” 610, 612, 614 ARCH ST., ALLEGHENY, PA., U.S.A.


All Bible Students who, by reason of old age, or other infirmity or adversity, are unable to pay for this Journal, will be supplied FREE if they send a Postal Card each June stating their case and requesting its continuance. We are not only willing, but anxious, that all such be on our list continually and in touch with the Studies, etc.






1907—MOTTO CARDS—1907

We announce these a little in advance because some of the friends may be ordering other mottoes before the first of the year, and may desire to include some of these. We hope that they will be found in every home, if not in every room of WATCH TOWER subscribers. Put up singly and postpaid, 10 cents. In packs of 10 to one address, postpaid, 60 cents. In quantities by freight or express collect, 5 cents each.

The “In Due Time” mottoes we now have in good supply at same prices as the above.

General information with regard to other mottoes will be found on page 4 of the Catalogue in this issue. British friends order of London office.

HYMNS OF DAWN and ZION’S GLAD SONGS are the only hymn books we expect to handle. Between them we have a large and choice selection of nearly 400 hymns and tunes. We trust that all will familiarize themselves with these, that we may sing the same hymns of praise as well as “mind the same things” doctrinally. Quality the choicest, prices one-third the usual.


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THE Liberal Party in the present House of Commons stands committed to a considerable degree to the laboring class—indeed quite a few of its members were chosen on the Labor ticket. British statesmen have been wondering to what extent this new element in their politics will affect future legislation, wondering how conservative or otherwise the new members from the lower strata of society would prove to be. Heretofore the members have generally been chosen either from the aristocratic or wealthy class, or from the middle class of merchants, lawyers, etc., who have a great respect for traditions. It is causing quite an awakening amongst the British to find that the new members representing the working classes are by no means disposed to be conservative, but rather are laying their plans for the ultimate capture of the majority in Parliament—planning also something of a socialistic turn to legislation. Thus, in their due time, matters are shaping around for the termination of Gentile rule in anarchy by the appointed time—by October, 1914, when their lease or permit will expire. We quote the following from the pen of an English writer who evidently is well posted on his subject. He says:—

“The enormous majority secured by the Liberal party in the last British parliamentary elections had its embarrassments as well as its pleasant features. … A section of the Labor party in parliament, composing about one-half the labor vote, is socialistic in its program and principles, and has been striving vigorously to whip into line with itself the other half by seeking to get control of the trades unions to which the conservative half owes and confesses allegiance. This movement has become so successful that the leaders of the Liberal party, especially the Scotch, became alarmed at the growth of Socialism in the labor end of the party, and have recently taken steps to warn the Government that any further encouragement of the socialistic element would result in serious trouble. Alexander Murray, the Liberal Scottish whip in the House of Commons, in a recent speech made a fierce attack upon Socialism and its representatives in Parliament. The Scottish Parliamentary Association, under Mr. Murray’s influence, passed a resolution that ‘it is the primary duty of the Liberal party to present strenuous opposition to all candidates who are not prepared to dissociate themselves from the Socialist party, the avowed object of which is the complete destruction of those principles of individual liberty for which Liberalism has always contended.’

“In the meantime, the Labor representation committee, whose chairman is Keir Hardie, and which is the controlling body of the Socialistic element in politics, is working with might and main among the unions to bring them over body and soul to Socialism, with which they are all more or less deeply leavened, and seems to be in the way of fully succeeding. This presages a cleavage between the whole Labor vote and the Government.”


“It is strange that the strong, impressive words spoken by Lord Avebury in the House of Lords last week should have failed, as they have, to excite international discussion. Lord Avebury said:

“‘The unrest of Europe, the spread of Socialism and the ominous rise of anarchism are warnings to the governments and the ruling classes that the condition of the working classes in Europe is becoming intolerable, and that if a revolution is to be avoided some steps must be taken to increase wages, reduce the hours of labor and lower the prices of the necessaries of life. Europe is a great military camp. We have no peace, only an armistice, with unlimited expenditures. The result is that instead of accumulating capital for our children we are piling up for them debt and overwhelming responsibilities.’

“These words were spoken, not by a labor agitator or a Socialist, but by an aristocrat and a member of the most conservative body in all Europe. That gives them all the more significance. They contain more valuable political economy than is to be found in most of the books. They sound a note of warning. Take

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heed, gentlemen of the war and navy departments!”—Wall Street Journal.

* * *

The matter that confuses many is that really the working people of the civilized world are better off in many respects today than they ever were before: the unrest is the result of knowledge, the increase of the spirit of liberty. When the people supposed that God had created the royal families to rule and had specially blessed them financially, they looked to them as they properly looked to the Almighty, as their benefactors, and were thankful for whatever they received, thankful to be permitted to live at all, thankful to have enough of food and raiment and shelter to make them reasonably comfortable. But with the opening of the eyes of their understanding, with the information from the pages of history that their kings and nobles in times past had seized the property and power which they now possessed—seized it by force and without divine authorization—this knowledge has rendered the masses dissatisfied. They now reason that those who have seized the earth and its honors, authorities and powers in the past and who hold them by force may be reasonably required to surrender to the public enough of their surplus to make the entire people reasonably comfortable. Nor need we be surprised that frequently unreasonable demands are made by those whose minds have not been developed along the lines of finance, politics and religion, but who are coming to these subjects with crude, half-formed impressions, surmises, expectations. Is not this exactly what the Scriptures tell us respecting our day, the “time of the end”—in which we have already been for one hundred and seven years? Do they not tell us that in this period would come the running to and fro of travel, which we now see about us everywhere, by which the various nations and peoples and classes are intermingled and waked up to the true situation of matters? Do we not see about us as another evidence of this time the fulfilment of the prediction, “Knowledge shall be increased”? And is it not as a result of the increase of knowledge from this intermingling that the further prediction is to be fulfilled, “There shall be a time of trouble such as was not since there was a nation”?—Daniel 12:1.


Rev. Dr. Hoar, of the Newton Theological Seminary, has been making a study of conditions in New England, and finally raises his voice in protest that instead of civilization elevating the people a marked degeneracy is in progress. This may be disappointing to those who have the wrong expectation for the future—to those who are hoping that the Millennium will be introduced by the conversion, sanctification, of the whole world of mankind to the extent that God’s will shall be done on earth as it is done in heaven. But for those who take the Scriptural view, Reverend Hoar’s findings are a further corroboration of the truth of the Bible. Our Lord’s words are confirmed, for he said, “When the Son of man cometh shall he find the faith on earth?”—implying that the true faith would be very scarce at that time. It confirms the Apostle Paul’s statement that “evil men and seducers shall wax worse and worse, deceiving and being deceived”; and again, that “In the last days [in the close of the present age, before the dawning of the new dispensation] perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof.”—2 Tim. 3:1-5.

Reverend Hoar says:—”There has come to some communities a disintegration and degeneration of public morals which has brought them down in moral tone below the mining camps of the west. Degenerates in mining camps are willing to acknowledge that they are bad, but not so with degenerates in New England. They commit the sins of the mining camps while they lay claim to respectability, and refuse to admit their guilt. There must be a mixture of wickedness in order to free them from a charge of being Puritanical. In 90 per cent. of the New England towns the large majority of the people have no intelligent faith about anything, and do not wish to have any. Serious religion, which interferes with personal aims and pleasures, is shunned and its advocates ridiculed. The condition seems utterly hopeless.”


Considerable agitation has been caused amongst our Methodist friends looking toward a revised statement of their creed; but, says the Michigan Christian Advocate, commenting on the question, “Present indications are that no revision of the Methodist creed will be undertaken in this generation.”

The Methodist Times (London) admits that honesty seems to call for a revision, but claims that expediency frowns upon it. It says:—

“Theoretically a great deal might be said in favor of the American proposal, especially on the score of

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honesty. But, practically, we are convinced that any attempt at definition just now would be inexpedient. The fact is, every Methodist Church now allows a certain latitude to its ministers and people on points of doctrine, so long as the ‘substance of doctrine’ is accepted and honorably adhered to. We all know in practice what that substance is, for it has been clearly laid down in the admirable Free-Church catechism. Anything further in the way of an attempt to bring the whole body of Methodist belief into the strait-waistcoat of a doctrinal standard would probably have an effect of a far-reaching and disastrous character.

“For the plain truth is, that the world of religious thought is still in a state of flux. True, Christian thought has assimilated and been enriched by the theory of evolution as the result of the researches into natural science. But even on the subject of evolution we have not heard the last word. Meanwhile, a new realm of thought is being opened up by the investigations

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of the psychologist. The secrets of man’s higher self are being laid bare with the scientific exactness which has been already brought to bear on his physical frame, and the thoughtful Christian is being led into new realms of thought, which must still further widen the theological horizon. In these circumstances no finality is practicable, and any effort to force it prematurely might conceivably end in a fissure which would rend our Church asunder from pole to pole. Students of theological history know well that these periods of flux in thought occur in cycles; and it will be quite time enough to examine our own doctrinal position when the present movement has reached a standstill—of which no signs are yet discernible. If the invitation comes to the British conference, we hope that it will be courteously declined—and declined not on the grounds proffered by Bishop Wilson and others, of any slavish dread of breaking with traditional views, but because the time is not opportune.”


Reverend E. D. Decker, pastor of Ebenezer M.E. Church, Manayunk, Philadelphia, finding that even short sermons and elaborate choir service failed to attract the people to his Church, has introduced a new plan to draw “worshipers,” as follows:—

“He has formed the young, attractive and unengaged girls of his congregation into an ushers’ association, the chief duties of membership being to conduct worshipers, and especially strangers, to their seats and to collect the offertory. The girls take turns, twelve of them officiating each week. They wear a simple, neat and very effective uniform of white, with a becoming lace cap, and stand ready in a double row at the Church door to welcome arriving worshipers.

“The first trial of the innovation yesterday was an enormous success, crowds of young men who have been stubbornly ‘unregenerate,’ coming from far and near. The pastor is delighted with the success of the experiment, which, he said, he was sure would prove the long-sought solution of the difficult problem of how to bring light to many young men whom the distractions of business and pleasure have hitherto monopolized.

“The Church’s principal supporters are prominent business men, and they are equally delighted. They say that the opposition churches in the neighborhood must follow suit or ‘go out of business.’ The treasurer said the fact was sufficient that the offertory showed a 150 per cent. increase over the corresponding Sunday of last year.”

* * *

The difficulty with Christian people in general is their misunderstanding of the divine plan, with the thought which is so general amongst them, that an outward moral gloss and membership in some of the sectarian churches is what the Lord is seeking and approves. The enterprising Church members, with a measure of good intention, resort to Trilby shows, raffles, chances, and various methods that are somewhat shady for the raising of money, or, as in the above case, for the increase of their attendance. What they all should see is that the Lord “seeks such to worship him as worship him in spirit and in truth.” (John 4:23.) And the call is not to an outward gloss of morality, nor to an earthly Church membership, but a call to saintship, to full consecration of heart and life to the Lord, and these, as the Lord himself forewarned us, will be but a little flock, amongst them not many wise, great, learned or noble according to the course of this world.

But the friends of the various denominations ask, How then would the world be converted and the Millennium be ushered in? We answer that the conversion of the world and the bringing in of the Millennium are matters beyond human power. With all the stooping to worldly methods and ignoble practices, there are twice as many heathen today, after a hundred years of the most noted missionary effort the world has ever known, as there were a century ago. The natural increase of the human family operates effectively to stop any thought of a conversion of all the heathen—we are getting farther from such a possibility every day. But even if the heathen were all converted to the condition of the Church members of Christendom we are all witnesses that the work of conversion would need to be repeated, because surely amongst Church members God’s will is not done on earth as it is in heaven. The vast majority of them have no wish for God’s will to be done in them, but rather are walking after the flesh and not after the Spirit. The real hope is in the divine plan: the selection now of the little flock to be the Bride, the Lamb’s Wife, and the work for the world to begin after the marriage of the Lamb has taken place at the second coming. Then the Spirit and the glorified Bride will say, “Come,” and whosoever will may come and take of the water of life freely. Then Satan will be bound and all the families of the earth be blessed with the uplifting influences that will then be world-wide and ocean-deep—the knowledge of the Lord.


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ON November 11th Brooklyn, N.Y., had a splendid one-day Convention. About 200 gathered with the local friends—mainly from New York City, but various cities of New Jersey, New York, Pennsylvania, Connecticut and Maryland were represented. The forenoon rally was heart-cheering. One dear Colporteur present, on hearing a testimony given by one newly come into the light through his efforts, declared that it was worth more to him than a thousand-dollar gift. Testimonies from the newly-interested often astonish us, showing how rapidly some can grow in grace and knowledge.

The afternoon session for the public was splendidly attended, considering that it rained all day;—about 1000 very attentive hearers were present. The friends must have been very industrious and liberal in their

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advertising, else no such assemblage could have been gathered on such a day. We were pleased, too, that when they noted the unfavorable weather they did not murmur nor complain, but said,—”The Lord knows best: He could have ordered it otherwise had he so desired.”

The evening discourse on “Two Purgatories”—one for the Church and one for the world—those who desire already possess, through the newspapers; so we do not elaborate its features here. We parted with joyful greetings at 9 p.m., all of us wishing for the General Convention with our Lord—hoping that it will be soon.

Worcester, Mass., had its first One-Day Convention on Nov. 18. It was surely a joyous occasion for the dear friends there as well as for us who visited them; over 200 from all parts of New England, but particularly from Boston and vicinity. The local Church is small in numbers and financially weak, but had been saving up in preparation for the Convention expenses for fully two years. They seemed greatly rejoiced with the results of their efforts.

The morning session led off as a Testimony Rally, then came Brother Russell’s discourse to the interested on the “Times of Restitution”—slightly different and more elaborated than the reports of it in the daily newspapers. Next came the noon-day repast, and in the afternoon the public service—the event of the occasion. The friends had secured “Mechanics’ Hall,” the largest and finest auditorium in Worcester, seating over 2,000. A grand audience was present, and the close attention given to so lengthy a discourse told of an interest which with some will, we trust, grow and deepen into love, devotion, zeal. About 1100 were present. Brother Russell’s train left just at the close of this service, but the friends had, we understand, further spiritual feasting in the evening.


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In the references below, Z. represents this journal and T. stands for Tabernacle Shadows. The references should be given to brethren and sisters for reading in the classes. Free comment should be permitted after each reading.




  1. What did the nation of Israel frequently typify? T.25, par. 2, 3.

  2. What did Israel typify in its relation to the Tabernacle? T.25, par. 3, to 26, par. 1.

  3. What did the Levites typify? T.26, par. 2.

  4. What did the Aaronic priesthood typify? T.26, par. 2 to 4.

  5. Who is the head of the antitypical priesthood? Heb. 3:1; T.27, par. 1.

  6. What is the significance in the tribe of Levi having existed before the priesthood was instituted? T.27, par. 2.

  7. What is the significance of the fact that in the ordination of the priesthood the Chief Priest was always first? T.28, par. 1, 2.

  8. What did the ceremony of the anointing signify and typify? T.28, par. 3.


  1. What was the significance of Aaron’s being washed before putting on the garments of “glory and beauty”? T.29, par. 1.

  2. What were the High Priest’s garments of “glory and beauty”? and what did they typify in general? Ex. 28:4; T.29, par. 2, 3.

  3. What did the white linen “coat” represent? T.29, par. 4.

  4. What was the “mitre”? and what did it typify? T.29, par. 5.

  5. Describe the golden plate or “crown.” What did it typify? and why was it fastened with a blue lacer to the “mitre”? T.30, par. 1; T.29, par. 5.

  6. What was the significance of the “linen girdle”? T.30, par. 2.

  7. Describe the “upper robe.” What did its color (blue) and its golden bells and pomegranates signify? T.30, par. 3.

  8. How was the “ephod” made? and what was the significance of its two parts with their golden clasps? T.30, par. 4.

  9. What did the “curious girdle” signify? T.33, par. 1.


  1. Respecting the statement on page 33, par. 2, “Sealed with the sacrifice of himself once for all,” are the members of his body all counted in with the Head in this work of sealing the New Covenant? and has the great High Priest yet finished this work of sealing and confirming the New Covenant? and has it gone into effect? or will this all be accomplished with the passing beyond the vail of the last member of the body, the sprinkling of the blood of the sin-offering, and the coming forth in glory robes for the blessing of the people? Z.’05-378 (1st col. par. 1.)

  2. Why is that part of the “ephod” representing the Abrahamic Covenant still incomplete? T.33, par. 3.

  3. What is meant by “the Seed of Abraham”? Gal. 3:16,29; T.33, par. 3.


  1. How do we know that the natural seed of Abraham will not be members of the great antitypical High Priest? T.33, par. 4.

  2. What part will natural Israel have in fulfilling the Abrahamic Covenant? and upon what conditions? T.34, par. 1.

  3. What did the colors of the “ephod” signify? T.34, par. 2.

  4. How was the “breastplate of judgment” worn, and what did it represent? T.34, par. 3.

  5. How did natural Israel regard the Covenant (represented by the ephod), and the Law (represented by the breastplate), and why? T.34, par. 3.


  1. Describe the Law emblem (the breastplate). Why was it bound upon the High Priest’s heart? T.35, par. 1.

  2. What were the dimensions of the breastplate? and what the significance of its being a span long and a span wide when doubled? T.35, par. 2.

  3. What was the significance of its being doubled, and what did each half represent? T.35, par. 3.

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  1. What is the precious significance of the breastplate being suspended by a gold chain from the gold clasps of the “ephod”? T.36, par. 1.

  2. What did Aaron represent when clothed in these beautiful robes and anointed with the holy oil? T.36, par. 2.

  3. How were the under priests, “the body,” clothed, and what was the significance of their garments? T.36, par. 3, 4.

  4. What beautiful and appropriate antitypical application does the Apostle Paul make to the Gospel Church in this connection? T.36, par. 3; F.271, par. 1-3.

  5. How was the anointing oil applied, and what did this ceremony typify primarily? T.37, par. 1.

  6. Why was the anointing oil poured only upon Aaron’s head, and not upon the under priests? T.37, par. 2.

  7. What is the antitype of this anointing in its secondary significance? T.37, par. 2, 3; E.304 to 305, par. 1; F.132, par. 1.

  8. From what standpoint should we view Aaron thus robed and anointed? T.38, par. 1.


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When the Wheat is carried home
And the threshing time is come,
Close the door.
When the flail is lifted high,
Like the chaff I would not fly;
At His feet oh let me lie
On the floor.

All the cares that o’er me steal,
All the sorrows that I feel
Like a dart,
When my enemies prevail,
When my strength begins to fail—
‘Tis the beating of the flail
On my heart.

It becomes me to be still,
Tho’ I cannot all His will
I would be the purest wheat,
Lying humbly at His feet,
Kissing oft the rod that beat,
In His hand.

By and by I shall be stored
In the garner of the Lord
Like a prize;
Thanking Him for every blow
That in sorrow laid me low,
But in beating made me grow
For the skies.


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—LUKE 23:33-46—DECEMBER 9—

Golden Text:—”Father, forgive them; for they know not what they do.”

THE Gospel of salvation by the blood of the cross is becoming more and more unpopular. That divine justice required a “life for a life,” and accepted the life of Jesus as the ransom price for the life of Adam and that of the race which lost life through him, seems to be repugnant to the natural mind, and, alas! the number of those begotten of the Spirit and able to appreciate spiritual things from the spiritual standpoint seems to be remarkably small. Worldly wisdom rejects the entire story of redemption when it rejects the Bible record of the fall and substitutes the theory of evolution, which assumes that man is gradually raising himself from bestial to more and more rational conditions. Of course, it must be logically true that if there was no fall from perfection there was no original sin and condemnation, and if Adam and his race were not cursed, condemned, sentenced to death, redemption from such a sentence would be impossible. From this standpoint of worldly wisdom (which is taught in all the colleges, seminaries and high schools) the entire Bible story of redemption through the blood of the cross is foolishness.

“Christian Science,” falsely so-called, is aiding also in the undermining of faith in the Bible testimony respecting redemption through the blood. Its theory is that there is no sin, never was any sin nor evil of any kind, but all such matters are purely mental hallucinations and deceptions;—that there was therefore no divine sentence against Adam and his race as sinners, and that there is no such thing as death. They thus contradict the Apostle who declares, “By one man’s disobedience sin entered into the world and death as the result of sin; and so death passed upon all men for all are sinners.” (Rom. 5:12.) This delusion, which seems so weak and nonsensical to those who have learned to rightly divide the Word of Truth, is, as the Scriptures declare, a “strong delusion” upon many who have only a superficial knowledge of the divine Word. These, after learning to deny the facts in their own experiences, after practising the denial of all pain, gradually so pervert their minds that they cannot reason properly and truthfully on any subject. These, being mentally blindfolded, the Scriptures are twisted for them into such shapes as to bind them hand and foot and render them thoroughly impervious to the Truth.


The third view of the cross is the offspring of the two delusions foregoing: it seeks to hold to the Scriptures and to the cross of Christ, and to some kind of a work there accomplished for mankind, but is confused and blinded, and sees not clearly just what was accomplished. In its blindness it grasps the statement that Christ set an example to us his followers, but that his sufferings were in no sense of the word redemptive, but merely educational, instructive to his followers. They claim that Jesus suffered to show us how to suffer, that he died to show us how to die, to show us his resignation to the Father’s will. They totally overlook and ignore the true view of our Lord’s death set forth in many Scriptural, positive statements, some of them in this lesson: that Christ died for our sins, that he gave himself a ransom for all, that he bought us with his precious blood, that we are redeemed by the blood of Christ.

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The true view of the cross recognizes that while Jesus is indeed the Teacher of the Church, the Head of the Church, the Bridegroom for the Bride, the Church, it is the Lord who obtained not only the rightful authority to be our Teacher and by and by to be King of the world, but also by the same sacrifice, by the same ransom price, he bought the Church and the world, securing for all mankind release from the original sentence of death, release from the “curse,” thus making it possible for God to be just and at the same time the justifier of him that believeth on Jesus. It is when the death of Christ is recognized as the ransom price for Adam, and incidentally for all of his family who lost through his disobedience, that we see its real signification, and how it was impossible under the divine arrangement for the baptism into death to be omitted by our Lord. At the same time we see how all who will be members of his glorious Bride class must also share with him in this baptism into death, and that without the shedding of his blood there could be no remission of sins, no reconciliation to the Father, no resurrection out of death, no reattainment of everlasting life. With the true view before us we have not only feelings of sympathy for our dear Redeemer’s sufferings at Calvary, portrayed in this lesson, but we have joy also in his faithfulness, which means our redemption and ultimately through him, in the resurrection, our deliverance from the power of sin and death.


Our last lesson showed us Pilate signing the death-warrant of Jesus under protest, washing his hands as indicating that he considered the matter an outrage of justice, but was helpless as respects further protestation against the will of the people who cried out, “Crucify him!” The scourged Jesus, who knew in advance the result, was the most calm and collected one of the company, fully prepared to drink to its dregs the cup which the Father had allowed to be prepared for him—conscious that the Father’s love and care would do nothing amiss and would cause ultimately all things to work together for his good. Soon all was in readiness, and the little procession was formed and wended its way from Pilate’s castle along the narrow streets of Jerusalem to the Damascus gate. First went a soldier with a white wooden board, on which was written the nature of the crime of the convict; next followed four soldiers under the command of a centurion, with hammer and nails, guarding Jesus, who bore his own cross; then followed the two robbers, each bearing his own cross and guarded by four soldiers. A multitude thronged the way, the curious throng, the exultant enemies, and some of the Lord’s friends, “Mary with other women weeping” (vs. 27). The entire distance from castle Antonio to the hill-top called Calvary is about three-fourths of a mile. Calvary is the Latin name, signifying the skull; Golgotha, the word used by Matthew, also signifies a skull, being the Aramaic, the original language of the Jews in Palestine. The name was probably applied because, looked upon at a little distance, it much resembled a skull. A recent writer thus describes it:—

“Two hundred yards outside the Damascus gate of Jerusalem there is an isolated white limestone knoll, in contour like the crown of the head and about 60 feet high. It contains in its perpendicular face the most remarkable likeness to a skull. The two eyeless sockets, the overhanging forehead, the lines of the nose, the mouth and chin will be plainly seen. It is also concave, and the same color as a skull. On the summit of Golgotha there is a great pit heaped over with stones. … This pit is filled with the skeletons and bones of criminals, who, from time immemorial, have been crucified and stoned. The bodies of criminals are still hurled into that same pit. A mighty earthquake upheaved this solid earth and split this very rock asunder. To the right of the skull the face of the cliff is oddly riven. … At the bottom of the western cliff there is a large garden with a very ancient well. Where it touches the foot of the cliff, six feet below the surface, the rock-hewn sepulcher of our Lord has been discovered. There is now a general concensus of agreement that this is the true Calvary.”

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En route, and probably near the Damascus gate, a women’s society for the mitigation of the sufferings of those executed met the procession and tendered refreshments in the form of a narcotic drink of wine and myrrh, intended to relieve the pains of the crucified by benumbing their sensibilities. Their sympathy was also expressed by their tears. The account gives us to understand that Jesus courteously tasted of the beverage to show his appreciation of the kindness, but declined to drink the potion. He was willing to endure to the end all that the Father might be pleased to permit to come upon him. “More than conqueror” we behold him—we glory in the principles which actuated the Captain of our Salvation in his every act, and we are inspired by his example to press with vigor on, assured by him that “Greater is he that is for us than all that be against us,” and that he will not permit any experience to happen to us that he is not able to overrule for our best interests.


Another incident occurred about this time: Simon, a countryman, a Cyrenian, met the procession at a time when, according to tradition, Jesus—weakened through the experiences of the night and through his previous experiences, in which virtue went out of him when he healed the multitudes—was about to faint under the weight of the cross. Simon was compelled to bear the cross after Jesus, but whether this means that Jesus walked before and that Simon carried the cross behind him, or whether it means that Simon walked back of Jesus carrying the end which otherwise was dragging on the ground, we cannot surely know. If, however, it was the latter, the figure becomes all the more striking as an illustration of how the Lord’s true followers today are to walk in his footsteps and to join with him in the carrying of the cross—not the literal, but the symbolical.

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If we are inclined to wonder where were Peter, John and James and the others of the apostles that they proffered the Master no helping hand, we are to remember that they were “common people” and rather despised as Galileans, and that they had reason to fear that the wrath of the chief priests and rulers against Jesus might also attach more or less to them, and no doubt these considerations had something to do with their backwardness. Besides, they were in a great maze of perplexity at the experiences through which their Master was passing—they understood not until after our Lord’s resurrection and his explanation of the Scriptures bearing upon the subject. We are not, therefore, to plume ourselves upon superior courage when thinking how we would delight ourselves in such an opportunity. We are to remember that we have the light and the knowledge and the holy Spirit, which they did not then have, and that thus we have much advantage over them every way.

When we think, however, how nobly Peter, James and John and the others carried on the work of the Lord—how they took up the cross of Christ in the highest sense as his apostles and servants—we have every reason to rejoice and to do them honor. And now the cross is with us. The truths represented in our Lord, in his teachings, in his sacrifice, are still despised and rejected of men—not only by the world, but also by the chief priests, scribes and Pharisees of nominal Christendom. The members of the body of Christ, their hope of glory, honor and immortality, and the blessing of all the families of the earth, are still laughed to scorn, and there is still room for bearing the cross and experiencing crucifixion of the flesh as the representatives of him who loved us and bought us with his precious blood. How faithful have we been in the past? how faithful will we be in the future? Here is our opportunity also for coming off conquerors through faithfulness in walking in his steps.


Arrived at Calvary, Golgotha, the wooden crosses were laid upon the ground, the victims stretched thereon, and nailed by hands and feet; then the soldiers lifted the crosses and set them into already prepared holes or sockets. The torture of these experiences can better be imagined than described. It was a most cruel death, though perhaps not more cruel than some other forms by which the Lord’s followers and others have died. It was not the pain, not the suffering that was our ransom price—it was the death. The penalty upon father Adam was not the amount of pain he should suffer, but the fact that he must lose life. And so some of Adam’s children have lost their lives with great pain, others with little suffering, but over all the sentence reigns, “Dying thou shalt die.” It was sufficient in some respects that the Lord should have died, no matter how, but in other respects this was not sufficient. Under the Mosaic law it was decreed, “Cursed is everyone that hangeth on a tree.” (Gal. 3:13.) That vilest sentence or curse against sinners under the Law Jesus bore, that he might not only be the Redeemer of the world in general but also the Redeemer of the Jew, as it is written, “He was made a curse for us”—experienced the sentence of the accursed ones under the Law.

It was supposed that it was just about the time that the cross was dropped into the sockets, which would be one of the most agonizing moments of the entire experience, that our Lord in the midst of his agony prayed for his enemies, “Father, forgive them, for they know not what they do.” It certainly would be just like our dear Master to utter such a prayer, and we feel very sure that it was the sentiment of his heart, as it was also that of the first martyr, Stephen, who cried in dying, “Lord, lay not this sin to their charge.” It is but truthful, however, for us to note the fact that these words credited to our Lord are omitted from the Vatican MS., which is one of the very oldest; and although they appeared in the Sinaitic, they were subsequently stricken out of the latter as though their authenticity were doubted. We cannot, however, have any doubt that the words represented our Master’s sentiments toward his enemies, for they are in full accord with his instructions to his followers, Love your enemies, do good to them that persecute you, and pray for them.


The four soldiers who had Jesus in charge, after they had set the cross in place, began to look after his personal effects, his clothing, which became their portion according to usage. Little did they think as they divided his garments, and then cast lots for his seamless tunic, which was the most valuable article, that they were thus fulfilling prophecy. (Psa. 22:18.) Just so it is with the whole world; matters are moving on from day to day, prophecies are being fulfilled, many of us have part in them, but few can see and understand, because only a few have the guidance of the holy Spirit. As an illustration of prophecy being fulfilled in our day, note the statement in Daniel about many running to and fro and knowledge being increased, and the approach of a time of trouble such as was not since there was a nation—all declared to be indications of the time of the end of this age. (Dan. 12:1-4.) Yet how few of those who see and acknowledge that we are living in peculiar and wonderful times realize that these are fulfilments of prophecy.


The crowd stood around gaping, and the rulers joined with them in deriding the one who so recently had ridden upon the ass as the King of the Jews. They made light also of his miracles of healing, of awaking the dead, saying, “He saved others, let him save himself.” Let him save himself if he be the Messiah of God, his elect one. How deceived they were, and what a lesson it should teach us of the fallibility of human judgment and the necessity for looking deeply, especially in matters pertaining to God and his Word. If the rulers had any compunctions of conscience respecting their course previously, they did not now manifest it, since they were fully convinced that our Lord was a

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deceiver, a fraud. This was implied in their willingness to say, “His blood be upon us and upon our children.” If they had any qualms of conscience these apparently were satisfied as they beheld Jesus on the cross, helpless and dying. Here was certainly a test, they said. If he were the Messiah undoubtedly he would not thus suffer ignominiously, but would come down from the cross; hence they said, We have proof that our course has been a wise and proper one in ridding our nation of a disturber of its peace, whose teaching would ultimately have overthrown our priestly authority and control of the people.

Similarly in the harvest of this age, with antitypical nominal spiritual Israel, the Truth is stranger than any fiction, and the masses, in a wrong condition of heart, not guided by the Spirit of the Lord, are blind to it, and also the rulers, the Doctors of Divinity. Doubtless the hour will come when measures of force will be used against all who stand faithful to the Lord and his Truth; and they, too, will suffer under the claim that their death will be for the good of the cause, that it is expedient that injustice in some measure be done to a few rather than that their influence should prevail to any further extent against the systems in power.

Spurred on by the influence of the Jewish rulers, the Roman soldiers also derided the one just crucified as the King of the Jews; and the whole multitude, as they read over his head in Greek, the language of literature—in Latin, the language of the Romans, their rulers—in Hebrew, the language of their own nation, the words, “This is the King of the Jews,” were struck with the absurdity of the situation—its impossibility, so to speak,—that a king of the nation should be thus completely denounced and rejected by the people of his realm! Alas, how little they understood his power! He could indeed have come down from the cross, could

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have refused to die, could have resisted their insults, could have had “more than twelve legion of angels” for his defence. But this would not have been in accord with his consecration, nor in accord with the Father’s will, and would have left us as the race of Adam under the sentence of death, without hope of a future life—dead as brute beasts.

How we may rejoice that the dear Redeemer did not when he was reviled revile again, when he was maltreated resent it and do injury to his executioners. How we may rejoice in his faithfulness and love, which enabled him to present the acceptable sacrifice on our behalf. How we can exult also in the great glory, honor, dominion and power everlasting which have come to him as a reward and as a token of the Father’s approval, and what a hope it gives us that we also by his grace and assistance may attain to joint-heirship with him in his Kingdom.


As the multitude of onlookers were divided, some sympathizing and some deriding, it is not surprising that similar emotions were awakened in the minds of the two robbers crucified with Jesus. In his company, following him, they had been witnesses of his meekness, gentleness, patience and evident faith in God, yet but one of them had the eyes of understanding to appreciate this in any measure. The other, blind as the rulers and the populace, joined with them in reviling the Lord as an impostor, a hypocrite. The first—manifesting a faith which, under all the circumstances, was a remarkable one—reproved his fellow saying, “Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly, for we receive the due reward of our deeds, but this man hath done nothing amiss.” Our Lord’s light indeed shined in darkness and the children of darkness comprehended it not, but his disciples at least sympathized. And so also this poor thief perceived that our Lord was suffering injustice, being buffeted, yet taking it patiently.

Doubtless the thief had heard of Jesus, that he was reputed by some to be the Messiah, and, notwithstanding the incongruous condition of things, the thief realized that with our Redeemer there was a kingly demeanor, and the thought had doubtless been growing in his mind, What if this is some great one from the spirit world, who, as he claims, will by and by in another age establish his Kingdom! What if these rulers are moved by envy and selfishness, and are blind to his teachings! The raillery of his companion only opened his mouth in defense of the Savior. Confessing his own unworthiness, he nevertheless pled for justice, suggesting that both he and his companion thief had reason to be fearful in their dying hour as respects what might be their future in the hands of the Almighty; but here was one traduced, buffeted, crucified, of whom they were witnesses that “This man hath done nothing amiss.”


Having administered the rebuke he appealed to our Lord, saying, “Lord, remember me when thou comest into thy kingdom”—when you receive your kingdom, wherever it may be and under whatever conditions, if it is in your power remember me. I look to you as vastly my superior and the superior of all of us. It seems to me not at all improbable that you are indeed a mighty king, misunderstood by some of your subjects. I venture this appeal to you, even though in the eyes of others it may seem foolish. “Remember me” when you become a king, for I verily believe somehow, sometime, somewhere, you shall have a kingdom, for you certainly would be worthy of it.

Our Lord’s recorded answer has caused much debate amongst Christian people. As it appears in the English it seems to give the thought that the Lord himself expected to be in Paradise that same day, and that the thief would be there and receive blessing and favor at his hand. If by Paradise heaven be understood, we know that there must be some mistake, because our Lord certainly did not go to heaven that day. The Apostle quotes the Prophet David’s words, which imply that he was in sheol (Greek hades) until his resurrection on the third day. (Acts 2:31; Psa. 16:10.) Our Lord himself on the morning of his resurrection

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told Mary to tell the disciples that he had not yet ascended to his Father and their Father, to his God and their God. Paul’s declaration is that he was dead during the interim—that “he rose from the dead on the third day.”—I Cor. 15:4.


The word Paradise, elsewhere mentioned in the Scriptures, refers to the Garden of Eden, from which Adam and Eve were cast out, and to the Paradise restored—the entire earth turned into a Paradise at the second coming of our Lord and the establishment of his Kingdom. The Garden of Eden had long been destroyed at the time of this conversation; the Paradise of the Kingdom is therefore the only one to which the Lord could have referred. The whole question hinges upon the word today, which is not generally used now as in this text, where it is used to express emphasis, and is better appreciated when we transpose the comma and place it after today instead of before it. Then the passage would read, “Verily I say unto thee today [when everything seems unfavorable, when I appear as an impostor, subject to the insults and taunts of my enemies—notwithstanding all this, I tell you] thou shalt be with me in Paradise.” But the Lord and the thief went to hades, the tomb, the state of death, that very day. The Lord arose on the third day, but the thief remained a prisoner in the great prison-house of death, with the remainder of the world, unconscious.

When the Lord at his second coming, in due time, shall call forth the thief from the tomb he will come forth to Paradise, for the whole earth at that time shall be filled with the glory of the Lord, the Sun of Righteousness shall fill the earth with the light of divine truth. Then that thief of remarkable faith will be remembered and receive blessing proportionate to his faith and to the blessing which he ministered to his dying Redeemer. Furthermore, the thief’s request was to be remembered when Messiah would come in his Kingdom, and we still pray, “Thy Kingdom come, thy will be done on earth as it is in heaven.” There can be no Paradise until his Kingdom shall come. Our Lord’s answer, as expressed in the words “Verily, verily,” signifies, “Amen, so be it,”—Be it as you have suggested, thou shalt be with me in Paradise, I declare this today amidst all this contradiction of sinners and exhibition of the powers of darkness.


But will not all mankind, except those who have now seen and tasted and wilfully rejected the grace of God—will not all others have some blessed opportunity in Paradise, too, under the ministration of the Millennial Kingdom? We answer, Yes. The blinded thief will be there, and all those blind spectators who railed upon the Lord and those who cried, “Crucify him,” and pierced him, and who said, “His blood be upon us and upon our children”—they will all be there, as it is written, “All that are in their graves shall hear the voice of the Son of man and shall come forth.” (Jno. 5:28,29.) What advantage then will the friends of the Lord have over the others? We answer they have much advantage every way: first they have the blessing and peace which come in believing even in the present life. All the Lord’s disciples know this, and the believing thief assuredly realized a blessing from it, too, and died the happier. As for the future life we may readily see that the blinded ones, while not to be held entirely responsible for their blindness, which the Scriptures declare comes from the god of this world, who blinds the minds of them that believe not, are nevertheless to some extent responsible, and will be handicapped in the future in proportion to their degree of present wilfulness in sin.

The believing thief was certainly not prepared for heaven. He was not begotten of the Spirit, and hence could not be born of the Spirit in the resurrection. He had not cultivated the fruits and graces of the Spirit and therefore would not be acceptable as an overcomer and joint-heir with the saints. But we may be sure that the faith developed and acted upon to the extent of defending the Lord in such an emergency implies a considerable degree of principle and love of righteousness at heart, and that under the Millennial Kingdom conditions the believing thief would undoubtedly have made rapid progress under the blessing of the Lord up to full perfection of all that was lost in Adam and redeemed by the precious blood.

Dr. Alford has well said, “What is really astonishing is the power and strength of that faith which, amid shame and pain and mockery, could lift itself to the apprehension of the Crucified as his King. The thief would fill a conspicuous place in the list of triumphs of faith supplementary to Hebrews 11.”


It was about noon that Jesus, seeing his mother and John standing near, said, “Woman, behold they son,” and to John, “Behold thy mother.” We thus see that, in the extremity of his pain even, our Lord was thinking less of himself than of his disciples and of his dear ones. It was about this time that darkness began to settle, beclouding the scene for about three hours. Undoubtedly the shade was more comfortable for the crucified ones than the sunlight of that bright land. And surely it was appropriate that nature should be draped, the shadowy vail drawn over such a scene. Well did it picture the temporary triumph of the power of darkness over him who is the Light of the world. Thanks be to God and to our Lord that through his blessed sacrifice for sins very soon all the shadows will be past, for the Sun of Righteousness will rise with healing in his beams for the blessing of all the families of the earth.


The last verse of our lesson tells of our Lord’s last agonizing cry with a loud voice—consuming the remainder of his strength. His words elsewhere recorded were, “My God, my God, why hast thou forsaken me?” We have already noticed the serene calmness of our dear Master from the time in Gethsemane when the angel strengthened him with the assurance

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that his course had thus far been pleasing and acceptable in the Father’s sight. But it was necessary that he should have the sinner’s bitter experience, even to the extent of being entirely cut off from fellowship with the Father. In God’s providence, however, this was not prolonged, but merely “for a moment.” The Father hid his face from his beloved Son in the sense of withdrawing all spiritual fellowship and communion: for a moment, therefore, our Redeemer was left in a depth of darkness, and his agonizing cry pictures the loneliness of his heart. It was not enough that of the people there were none with him—it must come to this, that the Father should temporarily withdraw sustaining strength and assistance.

Yet our Lord triumphed, and his final words as he breathed his last were, “Father, into thy hands I commit my spirit,” and having said this “he gave up the ghost.” The word ghost was at one time used as a synonym for spirit, and the meaning of this statement is that our Lord gave up his spirit, his breath of life. In other words, he breathed out his last breath, he let go his hold upon life.

But what was meant by the words, “Into thy hands I commit my spirit”—my breath, my life? We answer that when God created Adam he first formed him and then gave him the gift of life. The right to this gift Adam forfeited by disobedience. He was able to transmit to his posterity a spark of vitality, but not perfection of life, because he had lost all right to that. Hence Adam and each member of his race in dying surrenders his life to God under the divine edict that they were unworthy of life, that they could not have it nor claim it either soon or ever. But with our Lord Jesus it was different: he had a life that was not derived from Adam, but, transferred from a heavenly condition, he had a right to life, and it was this life to which he had a right that he was now laying down on behalf of, and as a redemption price for, Adam and his race. In letting go his hold on life he surrendered it to the Father, who had already promised that his life being thus surrendered should entitle him to a higher life under still greater favor, and this he received when he arose from the dead on the “third day,” for, as the Apostle declared, “He was put to death in the flesh, but quickened [made alive] in the Spirit”—a spirit being.—I Pet. 3:18.


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THE PROOFS of our Lord’s resurrection from the dead are quite necessary to be kept in mind by those who have been begotten of the holy Spirit; and as they were indispensable to our attainment of justifying faith in Jesus, so they are also necessary for others. Indeed none could reach the higher developments of faith and Christian experience without this foundation well established. As it was necessary for us to know that Christ died for our sins before we could believe in him as the Redeemer, as the one who had secured the right to be the Life-giver to Adam and his race, so it was necessary for us to believe more than this, namely, that he who died for our sins rose again, so that he might be our justifier, our Lord, our guide, our helper, our advocate with the Father, and by and by the Mediator between God and the world. From this standpoint, therefore, our lesson is important as providing us with the necessary reasonable proofs to lay before those who are approaching the subject—our friends, the members of our families, etc., who have not yet accepted Christ.


we find that they are numerous and well substantiated, as follows:—

(1) Our Lord’s death could not have been a case of suspended animation: the spear-thrust in his side made this evident, not only because it was a mortal wound, but because it furnished evidence that our Lord was already dead in that there issued from his side water as well as coagulated blood.

(2) The centurion charged with the execution was convinced of his death, and so reported to Pilate, the Governor.

(3) The request of the chief priests, that the stone against the door of the sepulcher be sealed and the Roman guard placed around the tomb, so that no one could remove the body and then pretend that Jesus had risen, was a further evidence that he was regarded as dead.

(4) His friends believed that he was dead and wrapped him in spices for burial: indeed in their grief they seem to have forgotten his promise of a resurrection—so much so that even after he had risen it was with difficulty that they were convinced.

(5) The record that the guards dissembled and declared that the disciples stole his body while they slept, being bribed by the Jewish rulers, served at last to prove that the guard had been set and that everybody recognized that Jesus was dead.

(6) The tomb in which Jesus was buried was a new one, in which no one had previously been buried, so there could be no doubt as to the identity of the one who arose. We are glad that there is such satisfactory evidence that Christ died, and that thus we have further foundation for the Scriptural assurance that he died as the Redeemer of the world. Even Strauss, the agnostic, is constrained to say on this subject, “The whole countryside knew he was dead.”


The resurrection of Christ is vouched for by many most honorable witnesses, of whom it cannot be said that they were shrewd and learned and took advantage of opportunity to hoax the public. On the contrary, they had nothing to gain by their course—everything to jeopardize. The witnesses were not only poor but unlearned, and write themselves down as “ignorant.” It would have been to their advantage to have dropped Jesus and the malodorous reputation associated with his name. They testified to his resurrection, and preached in his name and through his power

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as the risen one the forgiveness of sins—and did this at their own expense, with sufferings, stripes, imprisonment and cruel death as the reward. Their testimony fully concurs with the Master’s own words before he died—words which his own intimate followers could not appreciate, could not comprehend—that on the third day he would rise from the dead.

The doctrine of the resurrection itself is peculiar to the Jewish and Christian religions. Other religions the world over ignore the necessity for a resurrection, and claim that those who die are more alive than they were before their death. The Apostles, on the contrary, admitted that all their hope rested in the fact that Christ did rise from the dead. Mark the Apostle Paul’s words, “If Christ be not risen, then is our preaching vain, your faith is also vain; yea, and we are found false witnesses of God; because we have testified that God raised up Christ: whom he raised not up if the dead rise not; for if the dead rise not then is not Christ risen: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also that are fallen asleep in Christ are perished.”—1 Cor. 15:14-18.

It is not reasonable to suppose that honest men would misrepresent such a matter as the resurrection of our Lord, and it would be foolish for them to lay such stress upon a matter of which they were not morally convinced themselves. Why dwell so earnestly upon the resurrection of the dead if they had the least doubt on the subject? Why declare that all faith and all hope in Christ, all hope of forgiveness of sins, all hope of a future life by a resurrection was at an end if Christ had not risen, unless they were satisfied beyond peradventure? Especially so when the learned of that time were teaching Plato’s philosophy, that the dead are not dead but more alive, and hence need no resurrection.

Our Lord announced in advance that he would rise from the dead on the third day. In any view of the matter our Lord could not have been exactly three days and three nights in the tomb according to the record—it would have been either more or less, because he died in the afternoon and rose from the dead in the morning, hence no exact statement of even days and nights would fit the case. We recognize the custom of the times of reckoning a portion of a day or a year as though it were a complete one. For instance, throughout all the records of the chronicles of the kings we find that a portion of a year is counted for a year; that if a king reigned three years and three months it would be counted a reign of four years, or if he reigned two years and three months it would be counted three years, since he did reign for a portion of the third year. So in the statement of our Lord’s period in the tomb, it is properly enough spoken of as three days and three nights, and shown thus:


4 to 6 P.M. Friday==2 hours.
6 P.M. Friday to 6 P.M. Saturday==24 hours.
6 P.M. Saturday to 4 or 5 A.M. Sunday==10 or 11 hours.

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4 P.M. to 12 midnight, Friday==8 hours.
From midnight Friday to midnight Saturday==24 hours.
From midnight Saturday to 5 A.M. Sunday==5 hours.

Or another possible view of the matter would indicate Thursday as our Lord’s death-day as follows:—

Laid in tomb—6 P.M. Thursday.
6 P.M. Thursday to 6 A.M. Friday—First night.
6 A.M. Friday to 6 P.M. Friday—First day.
6 P.M. Friday to 6 A.M. Saturday—Second night.
6 A.M. Saturday to 6 P.M. Saturday—Second day.
6 P.M. Saturday to 6 A.M. Sunday—Third night.
6 A.M. Sunday—Beginning third day.

Either view thus reckoned fulfils Peter’s words, “He rose again the third day.”


The view of the majority of Christian people is that our Lord arose from the dead to the same conditions exactly that he had during his life on earth—a man subject to the same limitations that he had before he died. The other view is ours, namely, that our Lord arose from the dead a spirit being, but since human beings cannot see a spirit being without injury, our Lord—really a spirit being—clothed himself as it were with flesh and clothing in order to appear to his followers—in order to give them a demonstration that he was no longer dead; and secondarily by appearing to them in various forms, as a gardener, as a stranger, as a man on the shores of Galilee and as the one who was pierced—that by all these changes he might demonstrate to his followers that, although risen from the dead, he was no longer the same being as before nor subject to the same limitations as before; but now as a New Creature, a spirit being, even as he explained to Nicodemus, he had power to come and go as the wind, and none could tell from whence he came or whither he went—so is everyone born of the Spirit, everyone who experiences a resurrection to the spirit nature.—John 3:6-8.

Our Lord had indeed appeared subsequently to Saul of Tarsus, and manifested to him a certain measure of the glory of his resurrection condition, but the effect upon Saul was to blind him so that it required a miracle for his relief. To have so appeared to the eleven apostles and the others of the five hundred brethren who believed on him would not have been a satisfactory proof of our Lord’s resurrection. They would merely have known that they had seen a great light, experienced a shock, and that they had heard certain wonderful words, but where would have been the proof to them or others of mankind that the one who was buried in Joseph’s tomb had arisen from the dead and was now a spirit being? Our Lord, therefore, evidently chose by all means the better plan for making known the great fact of his resurrection. He appeared as a man, but under varying conditions, showing that he was not bound by the limitations of the human nature, but that he appeared and disappeared in bodily forms as the angels had in previous times, as for instance the three who appeared as men to Abraham for the purpose of communion with him, who ate dinner with him and whom he afterwards came to know as the Lord and two angels. For a similar purpose the Lord had appeared to his disciples after his resurrection: he vailed his glory and they saw it not when he appeared in various forms.


The majority of Christian people are greatly confused over the matter of the resurrection anyway. Having received from heathen philosophies in the “dark ages” the same doctrines that were communicated by the Adversary to all the heathen, namely, that the dead are more alive than they ever were before, Christian people in general wonder why the Scriptures lay such stress upon the resurrection—why

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there is any necessity at all for a resurrection. They properly enough reason that if they were told at the time of the funeral that their dead friend was now “free,” no longer trammeled with the earthly body, etc., why would he need to be trammeled with it in the future any more than in the present? and if some had gotten along without bodies for eighteen centuries or more, why would they need bodies thereafter any more than before? All this confusion of thought is directly traceable to Satan’s falsehood, “Ye shall not surely die,” and the rejection of God’s statement, “Ye shall surely die.” When we accept the teachings of the Word of God that the dead are really dead, then we perceive that there is no hope for them ever to have any knowledge or consciousness except by resurrection of the dead—we learn that there is neither knowledge nor device nor wisdom in the grave, sheol, the state of death, whither all go. (Eccl. 9:10.) As an illustration of how confused some of the ablest clergymen of the country are on this matter, we quote a few words from Doctor Peloubet. He says:—

“The resurrection of Jesus shows us the meaning of the New Testament teaching concerning the resurrection of the body. So in the Apostles’ Creed we declare our belief in the ‘resurrection of the body.’ But these things do not express what the New Testament teaches concerning the resurrection, especially in 1 Corinthians 15. Jesus himself did not have his resurrection body till he ascended. The disciples saw the same body they had seen before the crucifixion. Our present bodies with flesh and bones cannot inherit the Kingdom of God, but out from them in some way will grow spiritual bodies.”

What confusion we find here! The cause is not far to seek: it is first the error of supposing that the dead are not dead, and secondly the failure to see that our Lord was “put to death in the flesh but quickened in the spirit,” as the Apostle most explicitly tells us. (1 Pet. 3:18.) Thank God that with the morning light shining upon the divine Word these shadows so confusing to heart and mind are gradually fleeing away, disclosing to us new beauties in our heavenly Father’s Word—consistencies, harmonies. Here we see the Apostle’s statement that we are sown in weakness, raised in power, sown in dishonor, raised in glory, sown a natural body, raised a spiritual body (1 Cor. 15:42-44)—not sown a natural body and raised a natural body out of which will grow a spiritual body. The Scriptures are consistent, harmonious, beautiful, when allowed to interpret themselves.


We suggested foregoing that the doctrine of the resurrection is a confusion to the majority of Christians, and we give another sample of this from Doctor Peloubet:—

“What is the need of a resurrection body? The body is the instrument of the soul: it is probable that the soul must have some medium of communication with other souls and with nature.”

Now consider: Our dear friends hold that the souls never die, although the Scriptures tell us that a death sentence is upon every soul of man, and that Christ poured out his soul unto death as our ransom price.) For our views on this subject, “What is the soul?” we refer the reader to MILLENNIAL DAWN, Vol. VI., page 346.) Doctor Peloubet probably holds in common with others that the undying souls go either to heaven or hell immediately at death, that the resurrection will not take place until the second coming of Christ, which he in common with others probably places a long way off; and yet he tells us here that the souls in heaven and in hell would have no instrument of communication with each other and with nature without a body. Hence we might reason, if they could not in any manner communicate with nature, they could not even enjoy pleasures or suffer pain. How much more reasonable is the Scriptural proposition that man himself is a soul, a being, that in dying his being is dissolved, that the resurrection is a resurrection of being by a reorganization of conditions necessary to restore him—the producing of a body with talents and powers to correspond and vitalized by the great Life-Giver who declares, “I am the resurrection and the Life.”


With the foregoing suggestions respecting the fact that our Lord’s resurrection is well vouched for by good authority, and that he was raised a spirit being, let us proceed to an examination of the lesson. The narrative is simple, unvarnished, natural. The different gospels tell of the matter in different language, narrating sometimes the same item in different form and sometimes different items connected with the manifestations of the forty days of our Lord’s presence after he arose from the dead and before he ascended on high. Although these accounts differ they in nowise contradict each other; each told what he himself saw and knew, whereas had the account been a spurious one, gotten up to deceive, undoubtedly great care would have been exercised to have every witness tell the same thing. Here, then, is a sure proof of the truthfulness of the records.

To draw an illustration from more modern history: We notice the fact that several generals present at the battle of Waterloo gave very different accounts of the same—especially respecting the time of the beginning of the battle. Two armies of men witnessed the matter, yet an authoritative account of just when it opened cannot today be known. The Duke of Wellington declared that it began at ten o’clock in the morning, and General Alba, who rode beside him, says the hour was eleven-thirty; Napoleon and one of his assistants, Douret, claimed that it began at twelve o’clock, and General Ney asserted that it began at one o’clock. Evidently these different persons had different conceptions of the matter: one may have counted from the

::R3905 : page 382::

time the first gun was fired, another from a period of the general engagement, or what not. No one thinks of questioning the fact that there was a battle of Waterloo because of these divergent statements respecting the time it began. So with the matter of our Lord’s resurrection, the fact that the different records of it are not in the same language militates nothing against the fact as a fact. All agree that the resurrection took place on the first day of the week (Sunday) following the Passover, early in the morning. Mary Magdalene and the other Mary, the mother of James the Less and of Joses, were there (Matt. 27:56), and Mark and Luke tell us that shortly afterward came Salome the mother of John, Joanna the wife of Chuza, and other women, who brought spices for a more thorough embalming of the Lord’s body than was possible on the night of our Lord’s

::R3905 : page 383::

burial, on account of the lateness of the hour and the approach of the Passover.

The earthquake had already rolled away the stone, the sentries had fled in terror from the manifestation of the angel’s presence—they fled to the high priest, who probably had engaged to be their paymaster—having them detailed for a special police duty by Pilate. But the angel, so terrible to those out of harmony with the Lord, spoke graciously to those who were his friends, assuring them that Jesus was risen, and directing them to go quickly and tell his disciples, also assuring them that Jesus would go into Galilee, and intimating a general meeting of his friends there, which later took place. En route they met Jesus, who sent the same message to his disciples. Seemingly the Lord recognized that woman can exercise faith more readily than can man, and here he used them as his servants and mouthpieces to bear his message—to prepare his disciples, to assist them more readily to accept the truth of his resurrection. Meantime the affrighted guard fled and told the circumstances to the prominent elders who had set them their task and who were probably special enemies of our Lord. They were assured that their work would be considered satisfactory if they would keep the facts to themselves or report that Jesus’ disciples had stolen the corpse. They gave them a handsome present for their cooperation in this matter and assured them of protection should their conduct ever be called in question.


For forty days our Lord was with his disciples before his ascension, yet he revealed himself to them, according to the records, not more than eleven times in all—and some of these instances are probably duplications. His interviews with the disciples lasted but for a few moments each, and were surrounded by circumstances and conditions which said to them in thunder tones that a great change had occurred to him—that he was no longer the same being, although he evidently had the same loving interest in them as before. He was still their Lord and Master, this same Jesus, although no longer Jesus in the flesh. He was “the Lord, that spirit,” a “quickening spirit.” To bring the matter more clearly before our minds let us note the records covering these manifestations or appearances, as follows:


(1) Sunday morning early—to Mary Magdalene—near the sepulchre at Jerusalem.—Mark 16:9; John 20:11-18.

(2) Sunday morning—to the women returning from the sepulchre—near Jerusalem.—Matt. 28:9,10.

(3) Sunday—to Simon Peter alone—near Jerusalem.—Luke 24:34.

(4) Sunday afternoon—to the two disciples going to Emmaus—between Jerusalem and Emmaus.—Luke 24:13-21.

(5) Sunday evening—to the apostles excepting Thomas—at Jerusalem.—John 20:19-25.

All five of these were on the first day, the resurrection day, the remaining six appearances being scattered through the remaining thirty-nine days of our Lord’s presence, as follows:


(6) Sunday evening, a week after the resurrection—to the apostles, Thomas being present—at Jerusalem.—John 20:26-29.

Following this was a long interval apparently in which there was no appearance whatever, and the disciples, discouraged, perplexed, resolved to go back to their homes in Galilee and there to reengage in the fishing business, considering that the Lord and his mission had been a failure. Our Lord evidently expected just such a process of reasoning on their part, and his delay was undoubtedly to help them over the difficulty and to start them afresh as servants of the Kingdom of God on a higher and still grander plane than their previous ministries had been—under the ministration of the holy Spirit.


Quite probably three weeks intervened without the slightest communication. Meantime the apostles had reengaged in the fishing business, when our Lord appeared to them on the shores of Galilee.

(7) As a stranger on the shore Jesus called to seven of his disciples who were fishing—John 21:1-13.

(8) Shortly after the manifestation on the shores of Galilee Jesus appeared to the eleven disciples on a mountain in Galilee.—Matt. 28:16-20.

(9) Very shortly after this he again appeared to a general company of his followers gathered together by previous appointment, “above 500 brethren at once”—in Galilee.—1 Cor. 15:6.


(10) At the close of the forty days our Lord appeared to the Apostle James only, probably at Jerusalem.—1 Cor. 15:7.

(11) At the end of the forty days our Lord appeared to all of the apostles at the time of his ascension. This was at the Mount of Olives.—Luke 24:50,51; Acts 1:6-9.

It was years after this that Paul wrote, “Last of all he was seen by me also, as of one born before the time.” He was seen of the other apostles as the gardener, as a stranger, as the Crucified One, etc., etc., but when Paul, the last of the apostles, saw him it was not so, but as we shall see him by and by when we are changed to his likeness—he saw him as one of premature birth. The Church of the First-Born are at the resurrection changed to be like their Lord and see him as he is. Any special revelation of the Lord might have been withheld from the Apostle Paul until the same time except that it was necessary that the apostles should be “witnesses,” testifiers to the fact that Christ had not only died but had also risen from the dead; and in order that Paul as an Apostle might thus testify he was granted the vision of the glorified one. He saw him as we shall see him in that he saw him in the brightness of his excellent glory and not as the others, veiled in the flesh. Thank God that the time is not far distant when, those who sleep in Jesus having been changed to his image, we who are alive and remain shall also be changed, in a moment, in the twinkling of an eye, to be made like him, to see him as he is, to share his glory. Not all in the same moment, but each in his own moment, changed instantly—until gradually, thus being changed by passing from death to life, the full number of the very elect shall be completed and the reign of glory shall begin.


Bibles, Testaments, Students’ Helps, Etc. SUPPLIED AT WHOLESALE COST PRICES

IN presenting our list of Bibles this year we have dropped a number which we previously carried and have selected others which we think more desirable. We give below a list which, although not very large, we think will cover a range sufficiently broad to suit the wants of nearly all. However, should any of the friends desire a more complete list to select from, we shall be pleased to mail publishers’ catalogues upon postal card application.

This list supersedes all previous lists. Bible publishers announce that, owing to increased cost of material and labor, they have found it necessary to advance the price of many of the cheaper grades.




No. (Add Postage on these, 20c each.) Pub. Our
04403 Minion, French Morocco, div. cir., round corners, Price Price red under gold, references, linen lined, 7-1/4 x 5……. 1.35 .94 8301
Minion, French Morocco, div. cir., red under gold, illustrated, full teachers’ helps, references, linen, 7-3/4 x 5-1/4……….. 1.45 .95
(Add Postage on these, 26c each.)
8701 Long Primer, French Morocco, div. cir., red under gold, helps, references, concordance, illustrated, linen, 8-1/2 x 6………. 1.95 1.25
8702 Same as 8701, leather lined……………………… 2.35 1.55


These Bibles show the variations of the Revised Version at the foot of each page. Otherwise it is an ordinary “Teachers’ Bible,” with maps, concordance, etc., illustrated.

(Add Postage on these, 28c each.)
610 Bourgeois, French Seal, div. cir., red under gold, 8 x 6 x 1-3/4……… 5.00 1.25
614 Same as 610, leather lined………………………. 6.00 1.55


Hitherto these Bibles have been sold by Subscription Agents only. Its special feature, differentiating it from other Teachers’ Bibles, is that it shows the readings of the Common and Revised Versions side by side in the same line, self pronouncing. (This is the Bible of which we procured a special edition with wide margins and DAWN and TOWER references thereon; and of which edition we have no more.)

(Add Postage on these, 30c each.)
350 Small Pica, French Seal, red under gold, full teachers’ helps, 8-3/4 x 6 x 1-1/2………. 6.00 2.10
360 Small Pica, Levant Morocco, kid lined, otherwise same as 350……………….10.00 4.25


(Add Postage on these, 15c each.)
01153 Ruby, French Morocco, round cor., red under gold, div. cir., text only, 5-1/2 x 3-7/8 x 1-1/8… .85 .58
01327 Minion, French Morocco, div. circ. red under gold, text and maps, 6 x 3-3/8 x 1-1/4………….. 1.10 .75
01329 Same as 01327, leather lined to edge……………… 1.50 1.00
194 Minion, French Morocco, div. cir., red under gold, text, 5-7/8 x 4 x 1-1/4……………. 1.10 .75


“Mite” Bible (the smallest Bible).
093x Venetian Morocco, div. cir., gilt edges with magnifying glass, 1-3/4 x 1-1/4 x 5/8…………… 1.00 .75
(Add Postage on these, 8c each.)
01103 Diamond, French Morocco, div. cir., red under gold, text only, 4-1/2 x 2-1/2 x 1/2………. 1.40 .98
01112 Persian Morocco, leather lined to edge, otherwise as 01103…………………………………….. 2.00 1.35
01157x Ruby, French Morocco, div. cir., leather lined, red under gold, text only, 5-5/8 x 3-7/8 x 9/16……….. 2.00 1.35
03029x Pearl, Alaska Seal, div. cir., leather lined silk sewed, red under gold, references, 5-1/8 x 3-7/8 x 5/8………. 3.25 2.15
03114x Ruby, Persian Levant, div. cir., leather lined, silk sewed, red under gold, references, 5-5/8 x 4 x 3/4………. 3.25 2.15
(Add Postage for these, 4c each.)
0612 Diamond, Persian Morocco, div. cir., leather lined, red under gold, text only, 3-3/4 x 2-1/2 x 7/8……….. 2.25 1.55
02002x Brilliant, Persian Morocco, div. cir., leather lined, red under gold, maps (smallest reference Bible made), 3-5/8 x 2-1/2 x 5/8………. 2.50 1.70


(Add Postage for these, 15c each.)
8635 Minion, French Morocco, div. cir., red under gold, references, maps, 7 x 4-3/4 x 5/8……… 1.75 1.13
8636 French Seal, leather lined, otherwise as 8635……………………… 3.00 1.94
9635 Brevier, large face, French Morocco, div. cir., red under gold, references, 7-1/8 x 5 x 1….. 2.75 1.94
9636 French Seal, silk sewn, leather lined, otherwise as 9635……………… 4.00 2.55
03265x Minion, Levant Morocco, div. cir., calf lined, silk sewed, red under gold (thinnest minion reference Bible), 6-7/8 x 4-3/4 x 5/8………. 4.25 2.85
03274x Minion, Alaska Seal, div. cir., leather lined, silk sewed, red under gold, references, index, concordance and maps 5-5/8 x 4 x 7/8…… 4.50 3.00
03554x Brevier, black face, Alaska Seal, div. cir., leather lined, red under gold, references, index, self-pronouncing, concordance and maps, 8-1/8 x 5-1/2 x 7/8……. 5.50 3.60
03581x Long Primer, black face, same as 03554x, 7-3/4 x 5-1/4 x 15/16……….. 6.00 4.00
0865-1/2xLong Primer, Levant, div. cir., calf lined, silk sewed, red under gold, teachers’ helps, arranged as cyclopedic concordance, 7-3/4 x 5-1/4 x 1-1/8…….. 8.00 5.20


2596xB Bold Face Brevier, Alaska Seal, calf lined to edge, with maps, Biblical Gazetteer and Concordance………. 5.75 2.40
2596xC Same type and binding as 2596x, without concordance………………………. 5.50 2.30


(Add Postage, 10c.)
040 Pearl, Cloth, red edges, 5-1/2 x 4-1/2……………. .40 .30
(Add Postage, 20c.)
0750 Bourgeois, Cloth, red edges, 8 x 5-5/8……………. 1.00 .75


(Add Postage on these, 25c each.)
3750 Brevier, Cloth, round cor., red edges, maps, 8 x 5-5/8……………… 1.00 .70
3752 Brevier, French Morocco, div. cir., red under gold, 8 x 5-5/8…………. 2.00 1.30


(Add Postage on these, 20c each.)
160 Bourgeois, Cloth, references…………………….. 1.00 .80
172 Bourgeois, Egyptian Seal, references, red under gold………….. 2.00 1.60
(Add Postage on these, 30c each.)
260 Long Primer, Cloth, references, 8-3/4 x 6-3/4……… 1.50 1.15
272 Long Primer, Egyptian Seal, references, red under gold, 8-3/4 x 6-3/4…………. 3.00 2.25

Weight Large Print

(Add Postage on these, 25c each.)
2002 Pica, Cloth, red edges, 9-1/4 x 6-1/2 x 1-1/4……… 2.00 .90
2014 Pica, French Seal, limp, size same as 2002………… 2.75 1.37
2022 Pica, French Seal, div. cir., size same as 2002…….. 3.50 1.75


(Add Postage on these, 11c each.)
216 Minion, French Morocco, limp, red under gold, 5-3/4 x 3-5/8………. 1.15 .82
215B Minion, French Morocco, references, div. cir., red under gold, 7-1/4 x 5-1/4 x 7/8……. 1.50 .85


(Add Postage on these, 3c each.)
2113 Nonpareil, French Morocco, limp, gold title, side and back, gold edges (vest-pocket edition), 4-3/8 x 2-7/8 x 1/2…… .36 .20
2113P Same as above, with Psalms………………………. .46 .26
2115 Same as 2113, with div. cir., and red under gold……….. .52 .29
2115P Same as 2115, with Psalms……………………….. .62 .34
013RL Same as 2113, with words of our Lord in red letters………. .60 .33
015RL Same as 013RL, with div. cir., red under gold………. .75 .40
2142X Nonpareil, French Seal, limp, grained leather lining, red under gold, gold roll (thin), 4-3/8 x 2-3/4 x 3/8……. .85 .42
2142PX Same as 2142X, with Psalms………………………. 1.00 .50
010 Diamond, Venetian Morocco, limp, gold edges, 3-3/4 x 2-1/4 x 1/4…….. .50 .35
014 Diamond, Arabian Morocco, div. cir., leather lined, red under gold, India paper, 3-3/4 x 2-1/4 x 1/4……. .90 .65
(Add Postage on these, 5c each.)
287 Brevier, Roan leather, flexible, gold edges, with Psalms, 6-1/4 x 4-1/2….. .42 .42


(Add Postage on these, 10c each.)
212 Small Pica, Roan, square cor., 5-3/4 x 8-1/4………. .45 .45
283 Same as above, with Psalms, 8-1/4 x 5-1/2 x 3/4……. .50 .50


0100 Brevier, Cloth, red edges, 16 mo., including postage, 23c.


(Postage, 7c.)
178 Agate type, cloth, red edges, 4 x 5-3/4………….. .17 .17
(Postage, 12c.)
131 Nonpareil type, cloth, red edges, 5-1/4 x 7-1/4…… .25 .25


First in this list we mention the several volumes of


—referring inquirers to the second page of each issue of this journal for prices, etc. We commend also, as aids, the following publications by other presses, which we supply at specially low prices because of the assistance they will lend to the study of God’s Word. We mention these somewhat in the order in which they seem to us to be desirable aids.


This very valuable work, published under the author’s copyright by Fowler & Wells Co., New York City, has been sold by them at $4 in cloth and $5 in half leather binding. For several years a friend, an earnest Bible student, desirous of assisting the readers of our Society’s publications, has supplied them through us at a greatly reduced price; now he has purchased the copyright and plates from the Fowler & Wells Co., and presented the same to our Society as a gift, under our assurance that the gift will be used for the furthering of the Truth to the extent of our ability, by such a reduction of price as will permit the poor of the Lord’s flock to have this help in the study of the Word.

REDUCED PRICES.—These will be sold with ZION’S WATCH TOWER only. In cloth binding $1.50 (6s. 3d.)—includes postage and one year’s subscription, new or renewal, to Z.W.T. On thin paper, in full morocco leather, divinity circuit, red under gold edges, silk sewed, leather lined, $2.50 (10s. 6d.)—includes postage and one year’s subscription to Z.W.T.


This is the ordinary Common Version in cloth binding. As footnotes it gives the reading of the three oldest Greek MSS., Sinaiticus, Vaticanus and Alexandrine, wherever these differ from the Common Version. This is a very valuable little work, published in Europe, which we specially import for the benefit of our readers. Price, 40c, including postage.


This, too, is a valuable work, and an aid in critical study. It is translated from the Syriac instead of from the Greek. It is claimed by some that it was the language in which our Lord and the apostles spoke and wrote, and that the Greek was translated from this. Our price, in half leather binding, postage included, $2.00.


This is the standard translation amongst English reading Hebrews, by one of their own rabbis. It is not perfect, but is a valuable aid in critical study of the Old Testament. Our special price, in leather binding, including postage, is $1.10.


In English, Hebrew and Greek, by Prof. Young (Presbyterian). A valuable work for all critical students. Price, in cloth binding, $5, including postage. We are not permitted by the publishers to cut this price; but may and do give postage free and give besides a premium of any four volumes of the MILLENNIAL DAWN series in cloth binding with each Concordance, or six volumes if purchaser pays the expressage.


In English, Hebrew and Greek, by Prof. Strong (Methodist). This is also an able work and useful in critical study. It has some advantages over Young’s; after getting used to it we prefer it. Special reduced prices,—in cloth binding, $3; half leather, $5. Carriage prepaid, 65c extra.


A valuable work, but scarcely necessary to those who have either one of the above mentioned. English only. Cloth binding, $1, postage included.


This is one of the most desirable editions of Prof. Smith’s work. It is a large volume of 1020 pages. In cloth binding, $1.30, including postage.


This is the best book of its kind we have ever seen. It presents the Bible stories in simple, but not childish language, and seems remarkably free from the bad theology so common in this class of books. All Christian parents should have a Sunday Bible lesson with their children, and this book furnishes interesting topics, to which may be added as much concordant “present truth” as the age of the children will justify. Parents are responsible for their children’s training in theology as well as morals. This will assist you in the discharge of this duty, and thus be a blessing to yourself as well as to your children.

624 pages, 250 illustrations; cloth sides, leather back and corners, gilt edges. A subscription book at $3. Our special price 75 cents, plus 25 cents postage.



This is a new publication of our own which we believe will be in great demand as soon as known. It is a text-book for each day in the year—and good year by year continuously.

But this is more than a text-book; it has an appropriate comment under each text selected from the columns of back issues of the WATCH TOWER.

The pages are of the same width as those of DAWN, but a little shorter. The paper, etc., are good and the cloth binding is neat and attractive; 190 pages, price 35c postpaid;—to WATCH TOWER subscribers at the wholesale rate, 20c each, postpaid, or in quantities, charges collect, 15c. Free to any WATCH TOWER subscriber too poor to pay for it, on request.

Leather edition, handsome and durable, $1, postpaid; wholesale rate to subscribers, 60c, postpaid, or in quantities, charges collect, 50c.

We hope that this little book will find a place at every breakfast table; and that spiritual refreshment may thus be enjoyed with the natural food, stimulating thankfulness to the Giver of all Good and thus inducing the peace of God and favoring both spiritual and natural health and well-being.


Calls for DAWNS divided into small portions, light, convenient for the pocket, that could be read on the cars, etc., led us to prepare an India-paper edition. The entire volume is on this very fine paper reduced to three-eighths of an inch in thickness and about four ounces in weight. The type is exactly the same size as in the regular editions. It is a beauty. Leather covers, gold edges. Its cost, with postage, is raised to 75c each for first three volumes and 85c each for the remainder per volume, at which price it is supplied to WATCH TOWER subscribers.

We regret inability to promise these definitely, as we are experiencing great trouble in securing the India paper. We hope to have the first three volumes by April, 1907, and the succeeding three about June.


Specimen Lines of Various Sizes of Type Referred to on Reverse Page:

This line is Brilliant type. This line is Diamond type.

This line is Pearl type. This line is Ruby type.

This line is Nonpareil type. This line is Emerald Minion.

This line is Emerald type.

This line is Minion type.

This line is Brevier type.

This line is Bourgeois type.

This line is Long Primer type.

This line is Small Pica type.


[The plan here proposed we designate “GOOD HOPES,” because nothing is actually promised—only your generous hopes expressed, based upon your future prospects as they now appear to you. The plan proved not only so beneficial to the cause of truth, but also so blessed to the hopers, for some years past, that we again commend it to all as Scriptural and good. Those who desire to make use of this plan can fill out both of these memoranda. One should be kept for the refreshment of your memory; the other mail to us.]

To the

Dear Friends:—I have read with interest of the openings for the Dawn and Tract work in foreign lands and here at home. I need not tell you that I am deeply interested in the spread of the Glad Tidings of the lengths and breadths, the heights and depths of redeeming love expressed for us in God’s great Plan of the Ages.

I am anxious to use myself—every power, every talent, voice, time, money, influence, all—to give to others this knowledge, which has so greatly blessed, cheered and comforted my own heart and placed my feet firmly upon the Rock of Ages.

I have been considering carefully, and praying to be instructed, how to use my various talents more to my Redeemer’s glory and for the service of his people—those blinded by human tradition who are, nevertheless, hungering for “the good Word of God,” and those also who are naked, not having on the wedding garment of Christ’s imputed righteousness, the unjustified, who stand at best in the filthy rags of their own righteousness. I have decided that so far as my “money talent” goes, I will follow the rule so clearly laid down for us by the great Apostle Paul (1 Cor. 16:2), and will lay aside on the first day of each week, according to my thankful appreciation of the Lord’s blessings during the preceding week. Out of this fund I wish to contribute to the several parts of the Lord’s work specified on the back of this letter. Of course, I cannot in advance judge or state particularly what the Lord’s bounty may enable me to set apart weekly, and hence you will understand the sum indicated to be merely my conjecture or hope, based upon present prospects. I will endeavor to contribute more than I here specify; and should I not succeed in doing as well, the Lord will know my heart, and you, also, will know of my endeavors.

My only object in specifying in advance what I hope to be able to do in this cause is to enable those in charge of the work of publishing and circulating the Tracts, etc., to form estimates, lay plans, make contracts, etc., with some idea of what I will at least try to do in the exercise of this my highly appreciated privilege.

My present judgment is that during the coming year, by self-denial and cross-bearing, I shall be able to lay aside on the first day of each week for Home and Foreign Mission Work (to assist in circulating Millennial Dawn in foreign languages, and in publishing the “Old Theology Tracts” in various languages, and in supplying these gratuitously to brethren who have the heart and opportunity to circulate them widely, and in meeting the expenses of brethren sent out as “Pilgrims” to preach the divine plan of salvation, and in general to be expended as the officers of the Society may deem best), the amount of…………….per week.

To comply with United States Postal Laws, all or any portion of my donation may be applied as subscription price for Watch Tower or O.T. Tracts sent to the Lord’s poor or others, as the Society’s officers may deem advisable.

That the work be not hindered, I will endeavor to send you what I shall have laid aside for this cause at the close of each quarter. I will secure a Bank Draft, Express Order or Postal Money Order as I may find most convenient, and will address the letter to

“Bible House,” Allegheny, Pa.

or, 24 Eversholt St., London, N.W., England; or, Equitable Building, Collins St., Melbourne, Australia.


(Post Office)…………………(State)…………………..



The friends who contribute to the “Good Hopes” (described on the reverse of this sheet) at times desire to send the Watch Tower to friends who are not yet interested enough to subscribe for themselves; or to deeply interested friends who are too poor to subscribe and backward about accepting our Lord’s Poor offer. They are invited to give us such addresses below—the expense to be deducted from their donations. Give full addresses, and write very plainly please, mentioning the length of the subscriptions.




For several years we have been supplying our readers with handsome text and motto cards for the walls of their homes. Their influence is excellent; for they continually and cheerfully catch the eye and remind the heart of our great favors present and to come, based upon the exceeding great and precious promises of our Father’s Word. We commend these as helps in the “narrow way,”—helps in character-building.

We have laid in a large supply of very choice mottoes this year and expect to be able to fill all orders promptly. Late orders last year we were unable to supply.

We have for your convenience put these up in four assortments at $1.00 per package, including postage. We also have a 50c assortment of the smaller sized mottoes. If you get any of these you will be pleased; but if you have already had some, mention when and how many, that we may send you different ones now.


These are published quarterly, copies being sent to all subscribers. Other copies, for distribution among friends, from house to house, for enclosure in letters, and in general for use in such ways as seem judicious, are supplied freely, the expense entailed by the great demand for them being borne by the Tract Fund of voluntary contributions. Write for the tracts as you feel able to use them, even if not so well able to contribute toward the expense; some who are not able, and do contribute, do not have opportunities personally to use all that their contributions pay for, so that the matter is equalized and all may have a part in this service of disseminating the truth.


We are convinced that the Watch Tower lists do not contain the names of one-half of those deeply interested in its teachings. The total is small enough surely, and we are not content that the name of any should be missing. We believe that all such will be stimulated and encouraged on the “narrow way” by its semi-monthly appearance on their table, reminding them afresh of spiritual matters which the world, the flesh and the devil continually tend to crowd out of mind and heart.

Hitherto we have required that all desiring the Watch Tower on credit, or free, as “the Lord’s Poor,” should make personal application; but now we request every subscriber to inquire among those whom he knows to be interested in present truth, and to obtain the consent of all such to send in their subscriptions either on credit or free, as their circumstances may necessitate. Any getting it on credit may at any future time request that the debt be cancelled, and we will cheerfully comply. We desire that as nearly as possible the Watch Tower lists shall represent all those deeply interested in its message.

Our object is not the gain of “filthy lucre,” but “the perfecting of the saints for the work of ministry”—present and to come. (Eph. 4:12.) We offer no premiums, desiring the co-operation of such only as appreciate the privilege of being co-workers with us in this ministry. Our list is now about 22,000; but it should be at least 30,000, and we confidently expect the above program to bring it to that figure. Let as many as appreciate it as a privilege, join at once in this service.


Most of our subscriptions end with the year, so we take this opportunity to remark that we will be glad to hear promptly from such as desire the visits of the Watch Tower continued. This applies to all who get it on the Lord’s Poor list as well as to those who pay. When names are dropped and afterward renewed it makes us unnecessary trouble.