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Review and Herald, Vol. 89, No. 38.

The "Rome in Prophecy" and "Marriage Laws" Number

Review and Herald

Sep 19, 1912

Review and Herald Publishing Association · Takoma Park, Washington, D. C. · Sep 19, 1912

The "Rome in Prophecy" and "Marriage Laws" Number

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The Fire of Coals

By Eliza H. Morton

ELIZA H. MORTON
ONE stood within an open palace court Before a fire of coals; for it was cold,— And colder were the hearts of wicked men Who sought to take the Saviour's life. The light Flashed out, and she who kept the door beheld The face of one who thought to be as true As stars within their course. But ah, alas! Three times he spoke the words, the cruel words, Denying him he loved. And Jesus turned And looked, and, O that look! it pierced the soul Of Peter till it bled, and forth he went To weep.
And time passed on, and Peter stood Before another fire of coals. His mind Was backward turned. The wind sighed forth the words, "I know him not." They blazed within the flame; The ocean sadly sang them o'er and o'er. Upon his knees he fell, and buried deep His face within his hands; and Jesus touched Those hands with his own hands,—his nail-pierced hands,— And wiped away the tears; and then they ate The food prepared; and Jesus asked thrice o'er The question, "Lovest thou me?" and Peter thrice Replied, "I love thee, Lord, thou knowest well;" And thrice the Saviour gave him word to feed His flock, his precious flock.
The fire yet burns— The fire of God. 'Tis ours to heap its coals Upon the heads of all our enemies; 'Tis ours to shed afar its beams; 'tis ours To walk within its light, and ours to feed The sheep and lambs with food that sat- isfies The soul.
O fire of coals! O Spirit true! Burn thou within our hearts until the dross Is all consumed, and we are purified, And fitted for the work of God below.
Portland, Maine.

The Sanctuary Court and Its Services

By S. N. Haskell

THE tabernacle was surrounded by a court one hundred cubits long and fifty cubits wide. This court was enclosed by curtains of fine twined linen hung from pillars of brass. These pillars were embellished with chapiters and fillets of silver, and the curtains were suspended from silver hooks. The court formed an oblong, which was placed with its sides toward the north and south, and the ends toward the east and west. The door, or entrance of twenty cubits width, was in the center of the east end of the court. The curtains forming the door of the court were of "blue, and purple, and scarlet, and fine twined linen wrought with needlework," and were suspended from four pillars of brass ornamented with silver. The height of the court was only half that of the tabernacle; and above the beautiful curtains of the court and the glitter of the silver and brass of the many pillars could be seen the sides of the tabernacle, with their gorgeous curtains and coverings.
There were two principal articles of furniture in the court,—the laver and the altar of burnt offering. The altar was overlaid with brass, and the laver and all the vessels of the court that were used in the services connected with the altar were of brass. The great brazen altar was situated between the sanctuary and the gate, but nearer the gate than the sanctuary.
No part of the sanctuary or court was made according to the plans of men; but every part was fashioned after the divine model. When the Lord had given Moses the directions in regard to making the brazen altar, he added, "As it was showed thee in the mount, so shall they make it." Ex. 27:8.
The altar was a hollow box five cubits square and three cubits high, made of boards of acacia wood. There was a horn of the same wood made on each corner. A network of brass in the center held the fire, giving draft for it, and allowing the ashes to fall beneath. The entire altar and the horns were all overlaid with brass.
It was "an altar most holy: whatsoever toucheth the altar shall be holy," was the divine decree. Ex. 29:37. It was because of this, no doubt, that Adonijah and Joab went and caught hold of the horns of the altar when they feared death at the hands of Solomon. 1 Kings 1:50; 2:28. All burnt offerings of the sanctuary were burned upon the brazen altar. The fire was kindled by the Lord himself (Lev. 9:24), and was kept burning continually, never being allowed to go out. Lev. 6:13. The fire which destroys all sin from the earth, like the fire on the brazen altar, will come down out of heaven from God, and will not be quenched as long as there is any sin to be consumed. Rev. 20:9; Mark 9:43, 49. The entire body of the whole burnt offering and portions of various offerings were burned upon this brazen altar. It consumed that which typified sin; and as the fires were continually burning, it has been called by one writer "the altar of continual atonement." Sin separates man from God, and all sin must be put away before the sinner can be at-one-ment with God. Therefore the work done upon this altar was a symbol of the final destruction of sin, which will be necessary before the redeemed can look upon a pure and holy God.
Paul referred to this altar as a type of Christ. Heb. 13:10. All the work connected with the altar of burnt offerings typified the work of the destruction of sin, which work Christ alone can do. The Father delivers over into the hands of his Son the work of the final destruction of sin and sinners. Ps. 2:7-9. The horns of the brazen altar were often touched with the blood of the different offerings, and the blood of every sin-offering was poured out at the base of this altar.
With only a few exceptions, all the sacrifices were slain in the court, at the door of the tabernacle of the congregation, as the door of the first apartment was often called, the whole congregation of Israel being permitted to assemble in the court and come to this door. None but priests could enter within the sacred precincts of the tabernacle, for it typified the heavenly sanctuary, where God and Christ abide, surrounded by shining cherubim and seraphim. All the work performed in the court was typical of work done in the earth, while all the work performed in the first and second apartments of the sanctuary was typical of work done in heaven.
No sacrifice was ever slain within the sanctuary; the sacrifices were slain in the court, and the blood and flesh carried within the sanctuary by the priest. Christ, the great antitypical sacrifice, was slain in the antitypical court, this earth, and then entered the antitypical sanctuary in the heavens with his own blood, and with the same body in which he bore our sins on Calvary. Sins are forgiven, and blotted out from the books in the heavenly sanctuary, but are not destroyed there. Just as in the type the fires of the brazen altar in the court consumed that which in type represented sin, so in the antitype the wicked will be "on the breadth of the earth" when fire comes down from God out of heaven and devours them. Rev. 20:9. This earth is the great antitypical court where all the work typified in the court of the earthly sanctuary will meet its fulfilment.
The constant burning upon the altar of that which typified sin caused an accumulation of ashes. The priests in the earthly sanctuary served "unto the example and shadow of heavenly things" (Heb. 8:5), and even the removing of the ashes was directed of the Lord in a manner to typify a portion of the final work of Christ. The priest was to be clothed in the pure white linen garments of the priesthood when he removed the ashes from the altar. The ashes were first taken by the priest and placed "beside the altar" on the east side. Lev. 6:10; 1:16. When the time came to remove them from beside the altar, the priest laid aside his priestly robes, and putting on "other garments," carried the ashes forth without the camp, and poured them out "in a clean place." Lev. 6:11. Ashes are all that will remain of sin, sinners, and the devil after the fires of the last day have finished their work. Mal. 4:1-3; Eze. 28:18, 19. When the purifying fire of the Lord has removed the last trace of sin, there will appear a new earth, a clean place without one taint of sin upon it; and as the righteous walk over the face of the clean, pure earth, the ashes of sin and all that clung to sin will be under their feet. Truly the type will then have met its antitype, and the ashes of all sin will be "in a clean place." When the priest placed the ashes beside the altar, he was clothed in his priestly robes. The ashes beside the altar represented the confessed sins of the righteous. When Christ bears the confessed sins of his people, he wears his priestly robes; but the time comes when he will place the sins of the righteous on the head of Satan, lay aside his priestly garments, and come to this earth clad in kingly robes, to gather out of his kingdom all things that offend and do iniquity. Matt. 13:41. Then all sin and sinners will be burned in the fire. Christ will not come out into the antitypical court, the earth, to complete the final destruction of sin in priestly robes, but as King of kings and Lord of lords.
Much of the typical service was directed by the Lord in a way to arouse a spirit of inquiry in the minds of the young, so that they themselves would ask for information. The Passover was planned so that the children would say, "What mean ye by this service?" Ex. 12:26. The twelve stones were piled up on the banks of Jordan as a "sign" to attract the attention of the children, so that in answer to their question, "What mean ye by these stones?" they might be taught of the time when God opened the floods of Jordan before the hosts of Israel. Joshua 4:1-7. If the curiosity of the child is aroused, so that he himself makes the inquiry, the lesson is more forcibly impressed upon his mind. It would seem that for this reason God had the ashes from the altar at first placed on the east of the altar, where they would be so conspicuous that every child entering the court could not fail to see, and ask, "What mean ye by these ashes?" and would be taught by the parent the wonderful truth that all sin will be finally burned to ashes in the fires of the last day. As the children went without the camp with their parents, their attention would be attracted by the unusual sight of ashes placed in a perfectly clean place, and in reply to their questions the beautiful lesson of the new earth, free from sin, which will come forth from the fires that destroy the last trace of sin, would be impressed upon their young minds. By the ashes and the blood at the base of the altar the purifying of this earth from sin was kept before the minds of Israel in the typical services of the court.
While the congregation of Israel could gather in the court, the priests alone were to perform the work of the altar. Num. 18:3-7. The Levites were given charge of the sanctuary, but they could not perform the service of the altar, for that typified work which none but Christ could do. He alone can destroy sin.
The laver was between the brazen altar and the door of the sanctuary. The laver and its foot were both of brass. Water was kept in them so that the priests could wash both their hands and their feet before they entered the sanctuary to perform any service. They were also required to wash both hands and feet before they went "near to the altar to minister, to burn offering made by fire unto the Lord." Death was the penalty of performing the service at the altar or within the tabernacle without first washing in the laver. Ex. 30:17-21. As the people in the court beheld the priests wash in the water before they performed the work of the holy office, may it not have taught them the truth Christ gave to Nicodemus, "Except a man be born of water and of the Spirit, he can not enter into the kingdom of God"? John 3:5; Titus 3:5; Eph. 5:26.

Type

Lev. 27:9-17; 4:4, 15, 16, 24, 29. There was a court surrounding the tabernacle. In the court the offerings were slain. Lev. 6:10, 11; 1:16. The ashes from the altar were placed in a clean place. Lev. 6:10. The priest was attired in priestly garments when he placed the ashes by the altar. Lev. 6:11. When the priest carried the ashes without the camp unto a clean place, he laid aside his priestly robes and put on other garments.

Antitype

John 12:31-33. The great antitypical Offering was "lifted up" as an offering in the earth. Mal. 4:1-3. The ashes of the wicked will be left to commingle with the soil of the clean earth. Heb. 2:17. Christ is high priest to make reconciliation for the sins of the people. Rev. 19:14-16; Isa. 63:1-4. When Christ comes to the earth to destroy sin and sinners, he will have changed his priestly garments for those of a king.
Portland, Maine.

Peter's Last Epistle and His Death

By Ellen G. White

MRS. E. G. WHITE
In the second letter addressed by Peter to those who had obtained "like precious faith" with himself, the apostle sets forth the divine plan for the development of Christian character. He writes:—
"Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
"And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ."
These words are full of instruction, and strike the key-note of victory. The apostle presents before the believers the ladder of Christian perfection, every step of which represents continual advancement in the knowledge of God, and in the climbing of which there is to be no stand-still. Faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity are the rounds of the ladder. We are saved by climbing round after round, mounting step after step, to the height of Christ's ideal for us. Thus he is made unto us wisdom, and righteousness, and sanctification, and redemption.
God has called his people to glory and virtue, and these will be manifest in the lives of all who are truly connected with him. Having become partakers of the heavenly gift, they are to go on to perfection, being "kept by the power of God through faith." It is the glory of God to give his virtue to his children. He desires to see men and women reaching the highest standard; and when by faith they lay hold of the power of Christ, when they plead his unfailing promises, and claim them as their own, when with an importunity that will not be denied they seek for the power of the Holy Spirit, they will be made complete in him.
Having received the faith of the gospel, the next work of the believer is to add to his character virtue, and thus cleanse the heart and prepare the mind for the reception of the knowledge of God. This knowledge is the foundation of all true education and of all true service. It is the only real safeguard against temptation; and it is this alone that can make one like God in character. Through the knowledge of God and of his Son Jesus Christ, are given to the believer "all things that pertain unto life and godliness." No good gift is withheld from him who sincerely desires to obtain the righteousness of God.
"This is life eternal," Christ said, "that they might know thee the only true God, and Jesus Christ, whom thou hast sent." And the prophet Jeremiah declared: "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord." Scarcely can the human mind comprehend the breadth and depth and height of the spiritual attainments of him who gains this knowledge.
None need fail of attaining, in his sphere, to perfection of Christian character. By the sacrifice of Christ, provision has been made for the believer to receive all things that pertain to life and godliness. God calls upon us to reach the standard of perfection, and places before us the example of Christ's character. In his humanity, perfected by a life of constant resistance of evil, the Saviour showed that through cooperation with divinity human beings may in this life attain to perfection of character. This is God's assurance to us that we too may obtain complete victory.
Before the believer is held out the wonderful possibility of being like Christ, obedient to all the principles of the law. But of himself man is utterly unable to reach this condition. The holiness that God's Word declares he must have before he can be saved, is the result of the working of divine grace, as he bows in submission to the discipline and restraining influences of the Spirit of truth. Man's obedience can be made perfect only by the incense of Christ's righteousness, which fills with divine fragrance every act of obedience. The part of the Christian is to persevere in overcoming every fault. Constantly he is to pray to the Saviour to heal the disorders of his sin-sick soul. He has not the wisdom nor the strength to overcome; these belong to the Lord, and he bestows them on those who in humiliation and contrition seek him for help.
The work of transformation from unholiness to holiness is a continuous one. Day by day God labors for man's sanctification, and man is to cooperate with him, putting forth persevering efforts in the cultivation of right habits. He is to add grace to grace; and as he thus works on the plan of addition, God works for him on the plan of multiplication. He is always ready to hear and answer the prayer of the contrite heart, and grace and peace are multiplied to his faithful ones. Gladly he grants them the blessings that they need in their struggle against the evils that beset them.
There are those who attempt to ascend the ladder of Christian progress; but as they advance, they begin to put their trust in the power of man, and soon lose sight of Jesus, the author and finisher of their faith. The result is failure—the loss of all that has been gained. Sad indeed is the condition of those who, becoming weary of the way, allow the enemy of souls to rob them of the Christian graces that have been developing in their hearts and lives. "He that lacketh these things," declares the apostle, "is blind, and can not see afar off, and hath forgotten that he was purged from his old sins."
The apostle Peter had had a long experience in the things of God. His faith in God's power to save had strengthened with the years, until he had proved beyond question that there is no possibility of failure before the one who, advancing by faith, ascends round by round, ever upward and onward, to the topmost round of the ladder that reaches even to the portals of heaven.
(To be concluded)

The Character of Jesus Christ

By Mrs. M. E. Steward

MRS. M. E. STEWARD
READ in connection with this study "Desire of Ages," pages 68-92.

His Early Life. Luke 2:40, 52

While Jesus was a child, he thought as a child and acted as a child; but no trace of sin marred the image of God in him. As a child he manifested a peculiar loveliness of disposition. He had a bright, receptive mind, active and penetrating, with a thoughtfulness and wisdom beyond his years.

His Moral Nature

At a very early age Jesus began to act for himself in the formation of his character. He had clear perceptions in distinguishing the false from the true. He manifested a patience that nothing could disturb, and a truthfulness that would never sacrifice integrity. He was bright and cheerful. His young companions enjoyed his presence, and welcomed his ready suggestions; but they were impatient at his scruples.

His Life Purpose

From his earliest years he was possessed of one purpose; he lived to bless others. His life revealed the grace of unselfish courtesy. He made no distinction between the rich and the poor. When his brothers spoke harshly to poor, degraded beings, Jesus sought out these very ones, and spoke to them words of encouragement, giving them, if needed, a cup of cold water, and quietly placing his own meal in their hands. All, even the dumb animals, were happier for his presence.

His Youth. Luke 2:42, 51

At twelve years of age, when the Hebrew lad was said to pass from childhood to youth, Jesus for the first time attended the Passover, and saw the temple, the white-robed priests, and the bleeding sacrifices. Every act seemed to be bound up with his own life. Silent and absorbed, he seemed to be studying out a great problem. The mystery of his mission was opening before him.
In Jesus' industrial life at Nazareth there were no idle moments. As far as possible he closed the door to temptation. Christ did not use his physical powers recklessly, but in such a way as to keep them in health, that he might do the best work in every line. As a workman he was perfect, even as he was perfect in character.
He did not employ his divine power to lighten his toil. And every youth who follows Christ's example of faithfulness and obedience in his lowly home may claim those words spoken of Christ by the Father: "Behold my servant whom I uphold; mine elect, in whom my soul delighteth."
Jesus did not attend the synagogue schools. He had three instructors,—God, his mother, and the scrolls of the prophets. His hours of happiness when alone were spent with nature and with God.

His Lowliness. Matt. 11:29

Jesus shunned display. During all the years of his stay in Nazareth, he made no exhibition of his miraculous powers. It was his difficult task to keep to the position he had chosen with humanity.

His Manhood and Public Ministry. Luke 4:18, 19; Matt. 11:5

Christ's favorite theme was the paternal tenderness and abundant grace of God. He dwelt much upon the holiness of his Father's character and law. He presented himself as the way, the truth, and the life. Though gentle and winning in manners, Christ possessed an authority that inspired awe. "In the character of Christ were blended such majesty as God had never before displayed to fallen man, and such meekness as man had never developed. Never before had there walked among men one so noble, so pure, so benevolent, so conscious of his godlike nature: yet so simple, so full of plans and purposes to do good to humanity. . . . The Majesty of heaven clothed himself with the humility of a child."—"Testimony for the Church," No. 32, page 178.

His Temptations

Christ's life was one long struggle against the powers of darkness. He was made the mark of every weapon of Satan. Within the domain of every human heart this controversy is repeated. Christ withstood the temptations on appetite, the love of the world, and the love of display that leads to presumption. These were the temptations that overcame Adam and Eve, and that so readily overcome us. Christ suffered, being tempted, — suffered in proportion to the perfection of his holiness; but not a single thought or feeling responded to temptation.
Jesus' strict obedience to the law of God was considered stubbornness; his forbearance and kindness were termed cowardice; when he would not engage with others in wrong-doing, he was told that he was narrow-minded. He did not retaliate when abused, but bore insult patiently. He did not contend for his rights, but placed himself in his Father's hands, and was patient.
Sanitarium, Cal.

The Higher Critics Criticized

By C. H. Bliss

Creation and Redemption

THE Bible says, "The Lord made heaven and earth, the sea, and all that in them is." This statement is generally accepted as true even by those who deny the inspiration of the Bible. But as to the manner in which this creation was wrought, men differ. However, those who accept the Bible record of creation have no trouble on this point. But does it not seem strange that the higher critics find it easier to believe that God created an ape, or a still lower order of animal life, and evolved a man out of it, perhaps gradually dropping off the hair, shortening the tail, and changing the nose, ears, and mouth, and finally training it to walk upright as a man, thus evolving the man through the countless ages of evolutionary changes, than to believe the Bible record that man was created in the beginning an upright, intelligent being?
As to the fall of man, all skeptics are forced to admit that sin and death are universal. As to the fruit that Adam ate, whether it was an apple, or a peach, or a plum, or whether it is used to illustrate sin of any kind, the Bible does not say; but sin and death reign, and without divine revelation we know nothing of what awaits us beyond this life. As far as human knowledge goes, death ends all. But the Bible reveals a life beyond, and the Christian's faith is based not simply on Bible promises, but on a Bible fact. That fact is the resurrection of Christ, which is backed up not only by the testimony of twelve men who were willing to die rather than yield the point, but by the seeing of him alive after his resurrection by more than five hundred men at one time. With this fact admitted, it is easy to believe what the Bible says: "As in Adam all die, even so in Christ shall all be made alive."

The Deity of Christ

The higher critics tell us that Christ was a very good man, but that he was like all other men; that all other men are divine in the same sense that he was. They not only deny his miraculous birth, but endeavor to throw discredit on the record of his miracles, or seek to harmonize them with natural law.
Now, herein is a strange thing. Christ says, "He that hath seen me hath seen the Father." He also represents himself as existing before the world was, and as the Son of God. He says, "If ye believe not that I am he, ye shall die in your sins," thus making salvation dependent upon receiving him as the Messiah. Now, if all this is false, and Christ is simply human like any other man, then instead of his being a very good man, as the higher critics tell us, he is a false prophet. All others that have arisen pale into insignificance compared with him. Surely there can be no compromise here.
Moreover, Christ commanded his disciples to carry the good news of salvation to all nations; and their labors were accompanied by a power that changed men's lives. It changed the cowardly Peter, who denied his Lord, and made him as bold as a lion. It changed Paul the persecutor into Paul the apostle, and made him willing to die for his Master. This is the power in the gospel, and it is in the world to-day, as thousands can testify by a living experience. Without this power the gospel is not a saving gospel. But those who fully surrender to God, and accept Christ as a living, personal Saviour, experience this power in their lives. It is the power of the Holy Spirit, and is the only power that can keep men from sin. "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name."
Peoria, Ill.

Haran Christians

By George B. Thompson

G. B. THOMPSON
D. L. Moody once said, "I believe that there are a great many Christians who are what might be called 'Haran Christians.' They go to Haran, and there they stay. They only half obey. They are not out-and-out Christians."
The first call which came to Abraham to go "into the land of Canaan" was while he dwelt in Ur of the Chaldees. In obedience to this divine command he started. His father's family accompanied him as far as Haran. Here they stopped. Haran was not in Canaan. They had gone only part of the way. But Terah and his household "served other gods;" going to Canaan meant giving up all; this they were not willing to do. They sought to unite the worship of the true God with their idolatry. And as a result they never reached Canaan. And no more will we by doing as they did.
By and by affliction came. Terah, Abraham's father, died, and from the grave of his father, the divine call urged Abraham forward. With his household Abraham "went forth to go into the land of Canaan; and into the land of Canaan they came." But Nahor and his family refused to give up their home and all their idolatry, and remained at Haran. They missed Canaan.
To be a Haran Christian is really not to be a Christian. It is a compromise, a clinging to pet sins, some darling indulgences, a half-way surrender, a mingling of the true with the false, a vain effort to worship God and Mammon. This can not be done, any more than sweet water and bitter water can come from the same fountain, or grapes grow on thorn bushes. We can not be true soldiers under two flags at the same time.
A Haran Christian is never happy. No half-way experience is ever satisfying. It spoils this world, and fails to lay hold of the world to come. The food of Canaan will not commingle with the flesh-pots of Egypt. There is no concord between Christ and Belial. This is why so many professed Christians are gloomy and morose, downcast and discouraged, about ready to give up their hope, and with a captain of their own choosing return to Egypt, whence they came. Such are Haran Christians; only about half converted.
The appeal of God to a lost race is to "love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." "So likewise, whosoever he be of you that forsaketh not all that he hath, he can not be my disciple." There is nothing half hearted about this; no going part of the way and then halting; no giving up some sins, and refusing to yield others that God has revealed through his Spirit; no mixing of God's word with human tradition, either old or new; no holding on to the world with one hand and trying to hold on to God with the other; it means giving both hands to God.
Haran Christians are weak in many ways. Doing their whole duty staggers them. When they pay tithe, they simply pay some, then stop. To ease their conscience, rather than to obey a great principle of love, they let the Lord have part of the price, while they rob the treasury of God of the rest. When an offering to God's cause is called for, if they give anything, it is but sparingly. They spend more for self, for needless adorning, for gifts for friends, than is placed in the treasury of Jehovah. Their efforts to bring the light of the gospel before the people are of the most feeble sort. They begin, do a little, then stop at Haran.
Of King Hezekiah it is written, "And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered." Well may every follower of Christ do the same. The end is approaching. The reward will soon be entered upon. Let none stop short of the prize,—at Haran as it were,—but go on and possess the heavenly Canaan.
Takoma Park, D. C.
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