Earlier text: Lessons from Sister Henry’s DeathTHE “RETURN OF THE JEWS.”
In both the ninth and tenth chapters of Romans Paul had shown over and over, giving the full reasons for it, that there is no difference between the Jew and the Greek. He had shown that all alike are called to the salvation of God, and all must receive it alike—as the free gift of God by faith of Jesus Christ. “For the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.” He had shown that all have heard, but not all have obeyed. He then had shown by the word of Isaiah, that the Lord had been found of them that sought him not, and was made manifest unto them that asked not for him. This was the Gentiles. While to Israel he saith: “All day long have I stretched forth my hands unto a disobedient and gainsaying people.” Rom. 10:21. Since, then, while the Gentiles had found God, and he had been made manifest to them, the Jews, whom he had called his own people, and to whom he had stretched forth his hands all the day long, had refused him and all that he had done, had he, in consequence of their disobedience and gainsaying attitude, cast them away? Therefore the question: “I say then, Hath God cast away his people?” And the answer is, as everywhere else in the Bible, on such a subject, “God forbid.” In spite of all their gainsaying and rejecting of him, his salvation is still for them; and they can be saved, as well as the Gentiles, if only they will believe the Lord. Therefore, whatever they have done, or whatever they might do, God had not, and he will not, cast them away.217 And now he gives proof that the Lord had not cast them away. Note carefully his first proof. What evidence is there that God hath not cast them away? “For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” And I, being thus an Israelite, am saved by the Lord. Now, if he had cast away his people, I, Paul, would have been cast away: I should not have had this salvation. Therefore, “God hath not cast away his people which he foreknew.” Next, as proof that God hath not cast them away, he cites Elijah and his time. “Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace.” Rom. 11:2–5. The time of Elijah, therefore, is an illustration, chosen by Inspiration, of the times of Paul, and of the standing of the Jews before God. And it is an illustration, in the fact that there was a remnant that had not bowed the knee to the image of Baal. And now, says Paul, “even so then at this present time also there is a remnant.” This, of itself, shows that there is no promise at all of any salvation of the Jews as a whole people, altogether, because they are such; any more than there is a promise of universal salvation of the human race altogether, and just because they are such. But according to the scripture, in the words of the prophet, “a remnant” believed,—“a remnant” were faithful,—and so were saved. Even as Paul had already quoted in Rom. 9:27: “Esaias also crieth concerning Israel, ‘Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved.’” And except it had been for this remnant, there would have been none at all saved: the whole people would have gone, as Sodom and Gomorrah went. Even “as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like unto Gomorrah.” Rom. 9:29. Thus quoted in Romans, the passage in Isaiah speaks of “a seed”—“except the Lord had left us a seed.” But the passage in Isaiah itself saith: “Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.” Isa. 1:9. How is it with Sodom and with Gomorrah? How many of the people of Sodom and Gomorrah were saved?—A very small remnant—Lot and his two daughters. And will the people of Sodom and Gomorrah, who were consumed in the fire, and were sunk in the waters of the Dead Sea that day—will these be saved? Will these return to Palestine, or to the plain of Sodom and Gomorrah, and meet there great and grand manifestations of the Lord, to convince them and get them to believe because they see, and so be saved? To ask these questions is to answer them. The people of Sodom and Gomorrah will never return to their own land. That which alone awaits them is “the judgment of the great day.” 2 Peter 2:6; Jude 6. And even as Jesus said of the Jews, and to the Jews: “I say unto you, That it shall be more tolerable for the land of Sodom in the day of Judgment, than for thee.” Matt. 11:24. More than a remnant could have been saved, just as well and just as easily as the remnant itself were saved. The whole people could have been saved, just as well and just as easily as were the remnant saved. But the great body of the people would not believe the Lord: they would not receive him. Only a few, “a remnant,” and even “a very small remnant”—only these believed. Only these would believe, and so only these could be saved. Therefore, as for anything more than “a remnant” of the nation and people of the Jews being saved, it is no more true than that the people of Sodom and Gomorrah will be saved. As for the Jews returning to Palestine, it is no more true than that the people of Sodom and Gomorrah will return to the plain of Jordan. Eze. 16:55, Even as further says the scripture: “Israel hath not obtained that which he seeketh for; but the election [“the remnant,” verse 5] hath obtained it, and the rest were blinded [“hardened,” margin] (according as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompense unto them: let their eyes be darkened, that they may not see, and bow down their back ALWAY.” Rom. 11:7–10. THE DEATH OF SISTER S. M. I. HENRY.
By Ellen G. White
We have been made very sad by tidings of the death of our much-beloved Sister S. M. I. Henry. It was our hope that our sister might be able till His coming to continue the work which the Lord had raised her up and miraculously restored her to do in his cause. Sister Henry's whole soul was enlisted in the work of reform, and her influence was a savor of life unto life. Her personal labors we shall greatly miss. She has borne her testimony unfalteringly, yet judiciously. When convicted of the truth, her soul was glad, and without seeking to make excuse she came thankfully to the gospel feast. She rejoiced in the privilege of receiving precious truth, which makes the soul wise unto salvation, and in gratitude to God for his rich favors she felt herself under obligation to impart to others. As she had freely received, she freely gave. Faithfully did she testify to the truth. And she did this, not merely as a duty, as the work appointed her, but as a great privilege. It was her joy to make His ways known upon the earth, and his saving health among all whom her influence could reach. She was a true missionary, a gospel worker, and in heaven's record her name is written as a laborer together with God. How many souls will be saved through her precious service in drawing with Christ we can not know. The seed she has sown will continue to reproduce itself, and will show a glorious yield in the day of harvest. Our beloved sister is among those included in the vision of John, those of whom he bears testimony, “I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.” We are permitted still to labor in sowing the seed. In the field of the world both good and evil seed are still being sown, and good and evil shall strive against each other until the great harvest. How full of meaning are those words of Inspiration, “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” So also these other words, “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” Day by day we see the opposing workers. In the same field, at the same time, is the work of sowing done, one sowing the seed of evil, the other of good. Those who reject the word of truth are scattering seeds of error. They are working to confuse and darken the understanding, and fasten souls in the snare of Satan. Others, receiving the seed from the great Sower, are revealing Jesus Christ, and are preparing the way for our Lord's second coming. Let us who have still the privilege of sowing be diligent and faithful. Let us at all times be found co-operating with Christ in sowing the good seed for the saving of many souls unto life eternal. May we individually be found among that number whom John beheld, and of whom he exclaimed, with joyous triumph, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” Feb. 28, 1900.
ELLEN G. WHITE. “Is THE LAW then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. And the scripture hath concluded [“shut up,” Greek] all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.” All were “shut up under sin.” And all were “under the law, shut up.” All were “under the law” by being “under sin.” And the only possible way in which anybody can be under sin is by that law by which is “the knowledge of sin” (Rom. 3:20; 7:7); by that law which is “the strength of sin” (1 Cor. 15:56); that law of which “sin” itself is “the transgression.” 1 John 3:4. That law is the law which says, “Thou shalt not covet.” Rom. 7:7–13. And that is the law of God, the ten commandments. This is so certain that there can be no question about it. And it is equally certain that the ceremonial law of sacrifices and offerings never was intended to, and never could, shut up anybody under the law. On the contrary, that was for the time then present the way out from under the law. Notice the following example in illustration, from that ceremonial law:— “If the whole congregation of Israel sin, . . . and they have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty; when the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock FOR THE SIN, and bring him before the tabernacle of the congregation. And the elders of the congregation shall lay their hands upon the head of the bullock before the Lord: and the bullock shall be killed before the Lord. And the priest that is anointed shall bring of the bullock’s blood to the tabernacle of the congregation: . . . and the priest shall make atonement for them, and it shall be FORGIVEN THEM.” Lev. 4:13–20. Now please look that all over, and consider it step by step:— (a) The people had sinned. How? (b) They had done “somewhat against the commandments of the Lord.” What commandments of the Lord? (c) “The commandments of the Lord concerning things which should not be done.” What are the commandments of the Lord concerning things which should not be done? (d) Plainly enough these, and only these: “Thou shalt have no other gods before me.” “Thou shalt not make unto thee any graven image.” “Thou shalt not take the name of the Lord thy God in vain.” “The seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” “Thou shalt not kill.” “Thou shalt not commit adultery.” “Thou shalt not steal.” “Thou shalt not bear false witness.” “Thou shalt not covet.” (e) And when they had sinned by doing somewhat against any of these commandments, this law, of the Lord, they were “GUILTY.” And when the sin came to their knowledge, that guilt was the more impressed—“sin by the commandment became exceeding sinful.” And so long as they remained in that attitude and in that place only, they were held under that guilt, “shut up under sin:” so long as they remained there only, they remained the more guilty, and “were kept under the law, shut up.” But they need not remain there “shut up under sin” and “kept under the law, shut up,” held “guilty.” They need not remain there, because— (f) THERE WAS A WAY OUT. That way out, the only way out, was the way of the sacrifice and the blood of THE OFFERING; and the ministration of the priest who made “AN ATONEMENT,” (g) For when they had offered the bullock, and the priest with the blood had made atonement, the sin was “forgiven them.” (h) And when the sin was forgiven them, they were free. They were no longer guilty, no longer “shut up under sin,” no longer “under the law, shut up.” They were out and free; because they were at one with God, because of the at-one-ment made. That whole course of the sacrifice and offering was the way of FAITH, it was the way of promise. And that way was for, and was available for, only those who were “guilty” of “sin,” and so were “shut up under sin.” That sacrifice and blood was the expression of faith in the sacrifice and blood of Jesus Christ. And that ministration of the priest, and the atonement made, was the example and shadow of the ministration of Christ, the great High Priest, and the atonement that he makes. That whole course of sacrifice and offering was the way of the faith of Jesus Christ. That way of the faith of Jesus Christ was the way out for those who were “guilty” of “sin,” and so were “shut up under sin.” They were guilty of sin, and so “shut up under sin,” only because they had “done somewhat against any of the commandments of the Lord concerning things which should not be done.” And those commandments were the ten commandments. Therefore it is by the Scripture indisputable that by the law of the ten commandments, which showed them guilty, they were “concluded [shut up] all under sin, that [in order that, so that] the promise by faith of Jesus Christ might be given to them that believe.” Now, did the sacrifice and offering bring them to faith? or did faith bring them to the sacrifice and offering?—The only answer that there can be is that by all conceivable evidence faith brought them to the sacrifice. Can this possibly be doubted when it is written: “By faith Abel offered unto God a . . . sacrifice by which he obtained witness that he was righteous”? Heb. 11:4. It was faith that brought to the offering of the sacrifice Abel and all the others who were ever accepted of God. But what brought them to the FAITH that brought the sacrifice?—The knowledge of their sin—the conviction that they were “guilty.” And what gave them the knowledge of their sin? What caused the conviction of their guilt?—Their having “done somewhat against any of the commandments of the Lord concerning things which should not be done.” Thus “before faith came” they, as all others of mankind, “were kept under the law, shut up unto the faith which should afterwards be revealed.” They were “shut up unto the faith,” the faith expressed in the sacrifice and offering, because there was no other way out from their guilt of sin. And there was no other way out, because “there is none other name under heaven given among men, whereby we must be saved.” Acts 4:12. Puerto Rico and Government by the People
In connection with the Puerto Rican legislation a considerable number of United States senators have taken a position in which they “resent the country’s interference,” saying that “the people have generous impulses, but are not experts; the masses do not know how to play politics.” What, then, becomes of “government by the people, for the people”? If the voice of the people is to be “resented” as “interference” by senators, then it becomes at once a government by senators. If the voice of the people is to be disregarded because they are not experts, then it becomes at once a government by “experts.” If the people are to be ignored because they do not know how to play politics, then it becomes at once a government by those who do “know how to play politics.” And in any case,218 according to the views expressed, the principle is that this government is not a government by the people, but by the superior ones who are “experts,” who “know how to play politics,” and who “resent” as “interference” the voice and will of the country. It is even said, and all this by an administration correspondent, that “the President himself may weary of carrying the load [of disregarding the voice of the people], and throw up his hands in favor of a rule of public opinion.” Why shouldn’t he? And if he should not, then what? It must be remembered that the real issue involved is whether Puerto Rico shall be governed under the Constitution or without the Constitution. GOD IN ADVANCE.
By Uriah Smith
In the long controversy between good and evil, truth and error, light and darkness, dangers and deliverances, who has always led the way? who has occupied the advanced position? upon which side has been the balance of power?—It has been on the Lord’s side; his provisions have been more abundant and more powerful than all the weapons formed against him and his work. And, as it has been, so it is and will be. Christ forestalls the attempts of the adversary, and makes provision in behalf of his people, against all the efforts that will be made against them, and all the dangers that may be accumulated by malignant spirits around their pathway. Is the church to pass through a time of special darkness? he causes special light to shine upon them, so that the darkness has no power to obscure their vision. Are they coming into a time of unprecedented dangers? then he provides special help for them. Is it a time of peculiar temptation? then he exposes those temptations, and makes a way of escape from every one of them. So, all the way along, the Lord parallels the work of the enemy, and makes provision for his people, ready at hand, more abundant and powerful than all that they have to meet in every emergency. So each one may adopt the language of the hymn,—
“Whate’er events betide,
Thy will they all perform;
Safe in thy breast my head I hide,
Nor fear the coming storm.” There are prophecies concerning the perils of the last days; and while there are special perils to be met in these days, there are also special promises which God has given for his people for the same time; and while some promises are particularly applicable to this time, all the promises that have ever cheered, and comforted, and strengthened the church, in her long pilgrimage, may be appropriated especially by the remnant, as they enter the closing conflicts of their long and weary journey to the heavenly Canaan. The last generation, subject though they are to particular trials, are more favored in some respects than any other. There is an accumulation upon their pathway of more light and truth than any other generation has ever had. All the fulfillments of prophecy, which revolving ages have so sharply developed; all the confirmations of God’s word in the past, which effectually close the lips of skeptics; all the interpositions of God in behalf of his people, against which no gainsayer can move his tongue, are so many fresh elements of strength and support for the church in the last days, to which former generations could only gradually appeal, as they came to pass. And so all the promises that the servants of the Lord have had in their past history, are all for us still, so that we may well heed the injunction of Christ, “Fear not little flock; for it is your Father’s good pleasure to give you the kingdom.” And the apostle Paul, speaking to the Thessalonians concerning the last days, says, of those who are willing to walk in the light: “But ye, brethren, are not in darkness, that that day should overtake you as a thief.” And among further cheering words, he adds: “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him. Wherefore comfort yourselves together, and edify one another, even as also ye do.” 1 Thess. 5: 4, 9–11. And the “salvation” appointed for us is that of which Peter speaks, when he says: “Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” 1 Peter 1: 5. In Ps. 32: 8 the Lord says: “I will guide thee with mine eye.” This scripture not only contains a promise for us, but enjoins upon us a duty; for our eyes must be upon the Lord, that we may catch his look, and be in sympathy with him, that we may understand what he would teach us thereby. “As the eyes of servants look unto the hand of their masters, . . . so our eyes” must be upon him. And then he guides us, not with a blow, but with a look of love, which at once reveals to us our duty, and inspires us with strength to perform it. Again: the Lord says to his people, in Isa. 45: 2, “I will go before thee.” And the result of this is to make clear and straight the “crooked places,” or those that may seem to us to be peculiarly difficult and dangerous. He does not go behind, and drive us into the perils that lie in the way, but he goes before us. He himself first meets and overcomes all the difficulties, and clears the pathway, so that our progress will be both safe and speedy, if we follow closely in his steps. We shall thus abide “under the shadow of his wing.” Still further, in Isa. 42: 16, he says: “And I will bring the blind by a way they know not; I will lead them in paths they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.” Here, again, the Lord goes before his people; for he “leads” them. We are simply to follow his leading. The paths may be such as we have not known, but they are not such as he has not known; and while the way may have for us some unexpected blessings, there may be also some unexpected difficulties and trials. And hence Peter (1 Peter 4: 12) throws out this caution, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ’s sufferings.” We are to see the Lord before us, and know that he is leading; and then, as it was with the disciples, when Jesus came unto them in the midst of the overwhelming tempest, so it will be with us, as expressed in the narrative, “Immediately the ship was at the land;” or as the hymn words it,—
“And when they beheld thy form,
Safe they glided through the storm.” The “refreshing” (Acts 3: 19), which makes more clear even the light of prophecy (2 Peter 1: 19); the “morning star,” which is the Lord himself (Rev. 2: 28; 22: 16); the entrance into our hearts of him who has promised to come in and sup with us (Rev. 3: 20), will put us into such communion with Christ that we shall seem to be in his very presence, as was Stephen (Acts 7: 56); and this will enable us to pass safely through the last dire perils that close up human history. This glance at some of the promises suggests how we may fortify ourselves in reference to expected trials. If we are inclined to look into the future with any misgivings, the apostle gives us this comforting assurance: “God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” 1 Cor. 10: 13. One may sometimes fix his mind on some trial, which he may possibly be called to meet, and think that he would never be able to stand such a test; and hence that under certain temptations he would not be able to stand the assault. If one may be allowed to compare the strength that one possesses at any given time with the supposed trial that he expects, these fears may perhaps be well grounded. But have we any right to make such comparisons? What is the promise that comes in to lift up a standard against this assault?—Here it is: “As thy days, so shall thy strength be.” Deut. 33: 25. Also, “My grace is sufficient for thee.” 2 Cor. 12: 9. So the fear is altogether unjust, so far as it commits itself to the possibility of God’s exposing his people to some test or trial for which he has not provided them sufficient strength by which they can successfully meet it. One may perhaps feel that he could never lay down his life for Christ. Well, are you now required to lay down your life, literally, for Christ? Very well, then, is not grace for present need all that is required? But if you should be called upon to do the other thing, would not God then provide sufficient firmness and strength for the trial?—Assuredly he would; and then could you not meet the crisis with calmness and assurance?—Surely so. So one may think of some object of affection,—home or dear friends,—and think that he could never give them up, and be separated from them; but till the time comes to give them up, there is no necessity to borrow a great load of trouble incident to such a contingency, and fall prostrate, in heavy anxiety, beneath it. But if the necessity ever comes to sever the cords of affection, and resign these things, whatever they may be, those who sincerely acknowledge God in all their ways, will find themselves enabled to resign them cheerfully, in sweet submission to his will, exclaiming, “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.” As already said, the Lord goes in advance of his people. Before any of the disciples had been required to die for Christ, he had died for them. Trials are not accidents, viewed from the standpoint of divine providence. They may be unexpected by us; but they do not take God unawares, nor come before he has made provision for us with reference to them. It is a comforting thought that God holds the scales in his own hands. In one scale he puts the trial, in the other he places the strength. But the trial can never come upon us with such a weight as to crush us, till it outweighs the strength provided to withstand it. And how can this be, so long as God keeps his engagement, that as our day our strength shall be? So we may be sure that we shall never find ourselves in circumstances disproportionated to our strength, inasmuch as God would never suffer the accomplishment of his purposes concerning us to hinge on such conditions. And this thought, while it should give us encouragement, should not lead us to presumption. We are not to feel so sure of never being overcome as to rush needlessly and rashly into danger; but we may comfort ourselves with the thought that we shall never find ourselves involved in such circumstances that we can not avoid being overcome. God respects the free will with which he has endowed us. He will not invade the freedom of that sacred precinct, nor suffer any other power to do so. U. S. Education as a Factor in Religion.
By W. S. Sadler
A strange inconsistency is found in the work of many ministers and church leaders, often affecting entire denominations. This inconsistency is brought to light in their earnest zeal for the promotion of the church, accompanied with little or no interest in giving a Christian education to the children. A biographical sketch of Archbishop Feehan, which recently appeared in the Chicago Tribune, assigned as one of the great reasons for his success in extending the work of the Catholic Church in Chicago, his invariable policy in all church extension, which was this: “The school first, the church next.” Concerning the recent discussion of the falling off of membership in the Methodist Episcopal Church, Father McGuire, of the St. James Church, Chicago, in speaking of the increase of Catholicism in contrast with the decrease of Methodism, had this to say: “The last year has shown a large increase. Our success is due largely to the fact that we try to reach all the people. We have six or seven services a day, in all parts of Chicago, suited to all classes of people. We keep our people because we educate them. We have not fifty thousand children in schools in Chicago to no purpose. Education must be under the influence of religion, or what will lead the child to think of religion? The Roman Catholic always grows stronger.” In view of the solemn times in which we live, and of the importance of the work committed to us, ought not Seventh-day Adventists to be wide-awake to the importance of the proper education of the children? Ought we not to display the same zeal, energy, and perseverance in giving our children a distinctly Christian education, that is displayed by the Catholics in giving to their children a Catholic education? W. S. Sadler. THE KINGDOM WHICH WILL STAND FOREVER.
By W. W. P.
Without any hesitation, or doubt as to the correctness of the revelation that has been made to him, Daniel relates to the king his dream: “Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.” It is no wonder that this dream made a wonderful impression upon the mind of Nebuchadnezzar. It was certainly a most striking sight. The image was “great;” there was an outward splendor, or glory, that was “excellent,” and its aspect was “terrible.” And it “stood” there before him with every outward indication that it might continue to stand. But it was struck upon the feet (not upon the head) by a stone “which was not in hands” (margin), and suddenly it all went to utter destruction “together,” and the wind carried away the dust. Not even a remnant was left to remind one of its former greatness, but the stone that did the smiting became greater than the image. It is not surprising that Nebuchadnezzar said, “My spirit was troubled to know the dream.” What can be the meaning of a sight so remarkable? Daniel had informed the king that “He that revealeth secrets maketh known to thee what shall come to pass,” and he had promised that “he would show the king the interpretation.” His statement and his promise are now made good. “This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold.” A crisis has come in the lives of both Nebuchadnezzar and Daniel. The former is to hear the gospel of the kingdom of God, and the latter has the privilege of proclaiming it to him. If the preacher is faithful, and his message is received, great results will follow. And what is the message?—The same “gospel of the kingdom” that is to be “preached in all the world for a witness.” “Behold your God!” “They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.” Nebuchadnezzar is “a king of kings,” and “all nations shall serve him;” but there is a King greater than he, and a dominion of wider extent. “The Lord is the true God, he is the living God, and an everlasting king.” “His kingdom ruleth over all.” This is the truth that is to be made known to Nebuchadnezzar, and so Daniel testifies to the king that it is the “God of heaven” who has given to him the “kingdom, power, and strength, and glory” that he enjoys, and has bestowed upon him the greatest dominion held by any man since the original dominion was given to Adam. How great is the One who can give such gifts as these! “It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers.” And Nebuchadnezzar must learn that even “the glory of kingdoms, the beauty of the Chaldees’ excellency,” will pass away. “And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth.” Nebuchadnezzar’s kingdom was not to stand forever. There was to be “another,” and then “another.” And not only so, but the one that succeeded his was to be “inferior.” “How is the gold become dim! how is the most fine gold changed!” The very metals that formed the different parts of the image told the story of future degeneracy. Gold, silver, brass, iron, clay—each one is “inferior” to the preceding one. “The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” It is character, not outward splendor that counts in his estimate of real worth. “Righteousness exalteth a nation.” “And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potter’s clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.” The meaning of the image is now made clear. It was to reveal an outline history of the kingdoms of the world, and the truth that they would all pass away. There were to be four universal kingdoms, no more and no less. The first was distinctly stated to be the kingdom of Nebuchadnezzar, Babylon; the others are not mentioned by name, because it was the character of the kingdoms, not their names, that was of importance. It was the life of the history, rather than the mere skeleton, to which the attention was to be directed. But we know from the other prophecies in this same book, and from the historical records, that the second kingdom was Medo-Persia, the third Grecia (Dan. 8: 3-5, 20, 21), and the fourth was Rome. It is worth while to notice that the second and third kingdoms are merely mentioned so as to make the connection between the first and the fourth, Babylon and Rome, and that more details are given concerning the fourth kingdom than the first. God is making known to the king, and by the record is making known to us, “what shall be in the latter days;” and it is evident that the fourth, and last, of these earthly kingdoms holds the most important place in his view of earthly history. Those, therefore, who wish to learn the lessons that the Lord would teach in the world’s history will accept his estimate of the most important period, and will give the most study to the fourth kingdom. The character of this fourth kingdom is plainly set forth. It is “strong as iron,” even as it is known in history as the “iron monarchy of Rome,” but it uses its strength to “break in pieces and bruise.” It is not the mere possession of power by an individual or by a nation that determines its standing in God’s sight: it is the use made of that power. He who is the Almighty uses his power to help the needy, to restore the fallen, to save the lost. Satan, the adversary, uses his power to hurt, to tear down, to destroy. W. W. P. (This article to be concluded next week.)