Earlier text: EditorialSTUDY OF THE BIBLE—ITS IMPORTANCE AND BENEFITS. NO. 1.
By M. Larsen
Of all the questions that ever troubled or perplexed the minds of the human family, there never was a more important, and perhaps no more perplexing one than that which concerns the plan of salvation—a proper understanding of the word of God and its teachings; for the very moment an individual begins to feel anxious in regard to his hereafter, the very moment he begins to inquire, "What shall I do to be saved?" that very moment he finds himself surrounded by the difficulty arising from the existence of such a multitude of wrangling sects and of denominations and churches, with their doctrines and their manifold "creeds" and "professions of faith," as contradictory and discordant as the languages spoken at the tower of Babel. Each claims and endeavors to maintain that theirs is "the church," theirs is "the way," the only way of salvation, and in turn denouncing all others as wrong and unscriptural. This creates such a confusion that not infrequently does the anxious mind become so discouraged and confused as to give up in hopeless despair of ever coming to a proper knowledge or understanding of God's truth. Not only has this state of things thus troubled and perplexed the minds of the common and unconverted, but even some of our most profound theologians, our brightest intellects, have been so perplexed by it that they have been made to seek for a solution of the difficulty, and to account for and to excuse its existence, in the idea that men's minds were so differently organized by their Creator as to make it utterly impossible for any two persons to see or to believe alike; and, hence, that in order to accommodate these differently organized minds, and to furnish them with a place where they all might find rest and be satisfied, God, in his infinite wisdom and mercy, saw fit to bring into existence all these discordant and different churches, and that their existence therefore is in the order and providence of God. But such an idea, we are fully persuaded by a careful investigation of the Bible, is not only inconsistent with, but diametrically opposed to, its plainest teachings; for over and over again do we read in its sacred pages the solemn injunction to be of "one mind," of "one accord."— "If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind." Phil. 2: 1, 2. God would not ask an impossibility; such a thing would be unreasonable and inconsistent. Hence we must conclude that not only is it possible, but that such a state of things can and ought to exist. Again we read:— "There is one body [i. e., one true body or church], and one spirit, even as ye are called in one hope of your calling; one Lord, one faith [not a thousand threescore and six, but just one faith, i. e., one true faith], one baptism" [not three, four, or half a dozen]. Eph. 4: 4, 5. God desires his people to be a united people, to walk in "the unity of the faith," and not to be carried about "with every wind of doctrine." Eph. 4: 13, 14. To charge God, or the word of God, with being responsible for the existence of all this jargon, discord, and division in the religious world, is simply to charge God with gross folly and inconsistency. Had the church remained united as God commanded, and as he intended that it should, there would have been such a mighty power attending her testimony as would have been able to shake the very strongholds of doubt and infidelity. John 17: 21. But the very fact of her having yielded to discord and division, weakened her testimony, and has been the cause of more unbelief and infidelity in regard to the truth of God than all the efforts of such men as Voltaire, Thomas Payne, and Ingersoll combined. A divided and discordant church has sown the seed of doubt and unbelief, and these men have simply come in and reaped the harvest. In union there is strength; in discord and division there is certain weakness and defeat. That this conclusion is just we think is plainly indicated in the words of Christ himself, in that memorable prayer offered in behalf of his disciples just on the eve of his betrayal. In his prayer for them, and for all those who might believe on him through their word, we hear him praying most earnestly:— "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us," and then as a reason why they should thus be one, he adds, "That the world may believe that thou hast sent me." John 17: 20-23. This brings us to the following important consideration, namely, the means of union. As God has never enjoined upon his creatures an impossibility, so we may remark neither has he demanded of them any requirement for which he has not likewise provided all necessary means whereby they might be enabled to comply with the same. Now as men talk alike only when they see alike, so they can see alike only when they believe alike; and true "faith cometh by hearing, and hearing by the word of God." Rom. 10: 17. Hence we must conclude that the word of God is designed or intended as one of the means ordained of God whereby we shall be enabled to obey that obligation, and thus be brought into and kept in union. His word constitutes the bread upon which the spiritual man is to subsist (Matt. 4: 4; Job 23: 12); the channel through which God's Holy Spirit flows (John 6: 63); a fountain of life from which we should evermore drink (Ps. 36: 9; John 4: 14). Says the Psalmist, "The entrance of thy word giveth light." Ps. 119: 130. And thus the truth of God is established as a lamp unto our feet and a light unto our path. Ps. 119: 105. THE SABBATH IN THE LAW.
By G. B. Thompson
THE Rev. Benjamin Fields, in his "Hand-book of Christian Theology," in demonstrating the universal and perpetual obligation of the Sabbatic institution, brings forward, among other points of proof, the fact that it is incorporated in the moral law. After speaking concerning the limited and temporary character of the ceremonial law, he says:— But moral duties belonged to the Jews in common with all mankind; they were of universal and perpetual obligation. Now, the law of the Sabbath holds its place among the moral precepts. It is found in the Decalogue, the doctrine of which our Lord sums up in the moral duties of loving God and our neighbor. That law is our law as well as the law of the Jews. Our Lord upheld its authority, announcing it as God's testimony to the end of time (Matt. 5:17, 18); and it is established and confirmed by the gospel, as the rule of all inward and outward holiness (Rom. 3:31). It belongs, therefore, to no one age or nation. Wherever there is a moral and sensible being, the moral law, of which the Decalogue is a clear and comprehensive summary, is binding on his conscience, and with it the day of consecrated rest. The position taken by some writers on this subject is that, whilst all the other commandments belong to essential morality, and are of lasting obligation, the fourth is an exception. It is not easy to imagine a more incredible paradox than this: That one commandment of a merely national scope and temporary obligation should have been associated, in a summary of moral duty, with nine others of perpetual obligation; that it should have been placed in the very central niche of all the commandments, as on one side directly touching the honor and worship of God, and on the other, the rights and well-being of man; that, equally with all the other commandments, it should have been spoken by the voice of the Most High, and written by the divine finger on one of the tables of stone; and yet that this one "word" alone of all the ten should be merely ceremonial and temporary, the rest being all of a moral nature and of permanent obligation. Surely, it must be felt as if no arguments could establish such a paradox as this.—Sunday Magazine, 1866. This was written by an observer of the first day of the week as the Sabbath, and who, in the same chapter from which this is quoted, attempts to prove that it is the Sabbath. But the above excerpt is true, and contains uncontrovertible facts which not only establish the universal obligation of the Sabbatic institution, but also of the seventh day as the Sabbath for all time. And in the light of the above, the argument of Mr. Fields in support of other than the seventh day seems tame and strangely incongruous. And in the midst of his argument he himself makes the frank confession that "there is not on record any divine command to change the Sabbath from the day on which it was held by the Jews." Though he claims an equivalent, there can be no equivalent. This admission is fatal to the sanctity of Sunday, for "where no law is, there is no transgression." Rom. 4:15. Law—the moral law—is the standard of the great assize above, and by it we will be judged. "So speak ye, and so do, as they that shall be judged by the law of liberty." James 2:12. THE WAY TO CHRIST.
By Mrs. E. G. White
"If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." Nothing but divine power can regenerate the human heart and imbue souls with the love of Christ, which will ever manifest itself with love for those for whom he died. The fruit of the Spirit is love, joy, peace, long-suffering, goodness, faith, meekness, temperance. When a man is converted to God, a new moral taste is supplied, a new motive power is given, and he loves the things that God loves; for his life is bound up by the golden chain of the immutable promises to the life of Jesus. Love, joy, peace, and inexpressible gratitude will pervade the soul, and the language of him who is blessed will be, "Thy gentleness hath made me great." But those who are waiting to behold a magical change in their characters without determined effort on their part to overcome sin, will be disappointed. We have no reason to fear while looking to Jesus, no reason to doubt but that he is able to save to the uttermost all that come unto him; but we may constantly fear lest our old nature will again obtain the supremacy, that the enemy shall devise some snare whereby we shall again become his captives. We are to work out our own salvation with fear and trembling, for it is God that worketh in you to will and to do of his good pleasure. With our limited powers we are to be as holy in our sphere as God is holy in his sphere. To the extent of our ability, we are to make manifest the truth and love and excellence of the divine character. As wax takes the impression of the seal, so the soul is to take the impression of the Spirit of God and retain the image of Christ. We are to grow daily in spiritual loveliness. We shall fail often in our efforts to copy the divine pattern. We shall often have to bow down to weep at the feet of Jesus, because of our shortcomings and mistakes; but we are not to be discouraged; we are to pray more fervently, believe more fully, and try again with more steadfastness to grow into the likeness of our Lord. As we distrust our own power, we shall trust the power of our Redeemer, and render praise to God, who is the health of our countenance, and our God. Wherever there is union with Christ there is love. Whatever other fruits we may bear, if love be missing, they profit nothing. Love to God and our neighbor is the very essence of our religion. No one can love Christ and not love his children. When we are united to Christ, we have the mind of Christ. Purity and love shine forth in the character, meekness and truth control the life. The very expression of the countenance is changed. Christ abiding in the soul exerts a transforming power, and the outward aspect bears witness to the peace and joy that reign within. We drink in the love of Christ, as the branch draws nourishment from the vine. If we are grafted in Christ, if fiber by fiber we have been united with the Living Vine, we shall give evidence of the fact by bearing rich clusters of living fruit. If we are connected with the Light, we shall be channels of light, and in our words and works we shall reflect light to the world. Those who are truly Christians are bound with the chain of love which links earth to heaven, which binds finite man to the infinite God. The light that shines in the face of Jesus Christ shines in the hearts of his followers, to the glory of God. By beholding we are to become changed; and as we meditate upon the perfections of the divine Model, we shall desire to become wholly transformed, and renewed in the image of his purity. It is by faith in the Son of God that transformation takes place in the character, and the child of wrath becomes the child of God. He passes from death unto life; he becomes spiritual and discerns spiritual things. The wisdom of God enlightens his mind, and he beholds wondrous things out of his law. As a man is converted by the truth, the work of transformation of character goes on. He has an increased measure of understanding. In becoming a man of obedience to God, he has the mind of Christ, and the will of God becomes his will. He who places himself unreservedly under the guidance of the Spirit of God, will find that his mind expands and develops. He obtains an education in the service of God which is not one-sided and deficient, developing a one-sided character, but one which results in symmetry and completeness. Weaknesses that have been manifested in a vacillating will and powerless character, are overcome, for continual devotion and piety bring the man in such close relation to Christ that he has the mind of Christ. He is one with Christ, having soundness and strength of principle. His perception is clear, and he manifests that wisdom which comes from God. Says James, "Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom." "The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace." This will be the wisdom manifested by him who takes the cup of salvation and calls upon the name of the Lord. This salvation, which offers pardon to the transgressor, presents to him the righteousness that will bear the scrutiny of the omniscient One, gives victory over the powerful enemy of God and man, provides eternal life and joy for its receiver, and may well be a theme of rejoicing to the humble, who hear thereof and are glad. The beautiful parable that Christ gave of the one lost sheep, of the shepherd that left the ninety and nine to go in search of that which was lost, illustrates the work of Christ, the sinner’s condition, and the rejoicing of the universe over the salvation of the soul. The shepherd did not look carelessly over the sheep, and say, "I have ninety and nine, and it will cost me too much trouble to go in search of the straying one, let him come back, and I will open the door of the sheepfold that he may come in; but I cannot go after him." No; no sooner does the sheep go astray than the countenance of the shepherd is filled with grief and anxiety. He counts and recounts the flock, and when he is certain that one sheep is lost, he slumbers not. He leaves the ninety and nine within the fold, and, however dark and tempestuous the night, however perilous and unpleasant the way, however long and tedious the service, he does not weary, he does not falter, until the lost is found. And when it is found, he lays the weary, exhausted sheep on his shoulder, and, with cheerful gratitude that his search has not been in vain, he bears back the wanderer to the fold. His gratitude finds expression in the melodious songs of rejoicing, and he calls upon his friends and neighbors, saying unto them, "Rejoice with me; for I have found my sheep which was lost." So when a wanderer is found by the great Shepherd of the sheep, heavenly angels respond to the Shepherd’s note of joy. When the lost is found, heaven and earth unite in thanksgiving and rejoicing. "Joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance." ACCEPTANCE WITH GOD.
By Ellet Joseph Waggoner
MANY people hesitate to make a start to serve the Lord, because they fear that God will not accept them; and thousands who have been professed followers of Christ for years are still doubting their acceptance with God. For the benefit of such I write; and I would not bewilder their minds with speculations, but will endeavor to give them the simple assurances of God’s word. “Will the Lord receive me?” I reply by another question, Will a man receive that which he has bought? If you go to the shop and make a purchase, will you receive the goods when they are delivered? Of course you will; there is no room for any question about it. The fact that you bought the goods, and paid your money for them, is sufficient proof, not only that you are willing, but you are anxious, to receive them. If you did not want them, you would not have bought them. Moreover, the more you paid for them, the more anxious you are to receive them. If the price that you paid was great, and you had almost given your life to earn it, then there can be no question but that you will accept the purchase when it is delivered. Your great anxiety is lest there should be some failure to deliver it.119 Now, let us apply this simple, natural illustration to the case of the sinner coming to Christ. In the first place, he has bought us. “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price.” 1 Cor. 6:19, 20. The price that was paid for us was his own blood—his life. Paul said to the elders of Ephesus, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” Acts 20:28. “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation [manner of life] received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.” 1 Peter 1:18, 19. He “gave himself for us.” Titus 2:14. He “gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father.” Gal. 1:4. He bought not a certain class, but the whole world of sinners. “For God so loved the world, that he gave his only-begotten Son.” John 3:16. Jesus said, “The bread that I will give is my flesh, which I will give for the life of the world.” John 6:51. “For when we were yet without strength, in due time Christ died for the ungodly.” “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” Rom. 5:6, 8. The price paid was infinite, therefore we know that he very much desired that which he bought. He had his heart set on obtaining it. He could not be satisfied without it. See Phil. 2:6-8; Heb. 12:2; Isa. 55:11. “But I am not worthy.” That means that you are not worth the price paid, and therefore you fear to come lest Christ will repudiate the purchase. Now, you might have some fear on that score if the bargain were not sealed, and the price already paid. If he should refuse to accept you, on the ground that you are not worth the price, he would not only lose you, but also the amount paid. Even though the goods for which you have paid are not worth what you gave for them, you yourself would not be so foolish as to throw them away. You would rather get some return for your money than get nothing. But, further, you have nothing to do with the question of worth. When Christ was on earth in the interest of the purchase, he “needed not that any should testify of man; for he knew what was in man.” John 2:25. He made the purchase with his eyes open, and he knew the exact value of that which he bought. He is not at all disappointed when you come to him and he finds that you are worthless. You have not to worry over the question of worth; if he, with his perfect knowledge of the case, was satisfied to make the bargain, you should be the last one to complain. For, most wonderful truth of all, he bought you for the very reason that you were not worthy. His practiced eye saw in you great possibilities; and he bought you, not for what you were then or are now worth, but for what he could make of you. He says, “I, even I, am he that blotteth out thy transgressions for mine own sake.” Isa. 43:25. We have no righteousness; therefore he bought us, “that we might be made the righteousness of God in him.” Says Paul, “For in him dwelleth all the fullness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power.” Col. 2:9, 10. Here is the whole process:— “We all . . . were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Eph. 2:3-10. We are to be “to the praise of the glory of his grace.” This we could not be if we were originally worth all he paid for us. There would in that case be no glory to him in the transaction. He could not in the ages to come show in us the riches of his grace. But when he takes us, worth nothing, and at the last presents us faultless before the throne, it will be to his everlasting glory. And then there will not be any to ascribe worthiness to themselves. Throughout eternity the sanctified hosts will unite in saying to Christ: “Thou art worthy; . . . for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests.” “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.” Rev. 5:9, 10, 12. LETTING IN THE NEW YEAR.
By Susan Archer Weiss
WHAT wonder that, as here I sit alone, Counting the steps of the departing year, Waiting the slow and solemn chime to hear That tolls the requiem of the Old Year gone, A solemn awe should o'er my spirit spread, A strange, still sense of mystery and dread! What wonder—when I know that at my door, Unseen, unknown, the waiting New Year stands, Grasping a sealed scroll within his hands— With strange, dim characters inscribed o'er— Wherein lies hid in awful mystery All that this coming year shall bring to me! Perchance that sealed scroll may hold withal Some sad death warrant for the friends I prize; Or my own name amongst them haply lies; Or sorrows worse than death yet to befall; Or there be writ in characters of gold Some joy to crown my life with bliss untold. I watch the old moon, in its slow decline; So pass, Old Year, beyond life's stormy sea. Whate'er the waiting New Year bring to me I know 'tis ordered by a hand divine; So, fearless, 'mid the wild bells' mingled din, I ope the door, and let the New Year in. —Independent. By Stephen Nelson Haskell
JOHN THE BAPTIST was not called the "beloved disciple," but the beloved disciple was no greater in the sight of heaven than John the Baptist. From his birth he was filled with the Holy Ghost. God had revealed himself to John the Baptist, and he bore record, saying: "I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not; but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost; and I saw, and bare record that this is the Son of God." No man filled a more honorable calling than John the Baptist. He was the forerunner, and prepared the way of our Lord Jesus Christ. The prophet Isaiah, over seven hundred years before, had described him in the following words: "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God." Isa. 40 : 3. And yet the experience of his disciples and that of the disciples of the Saviour was quite different. The words which John proclaimed were words of power. Of his own work he says, "And now also the ax is laid unto the root of the trees; every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire." Luke 3 : 9. So confident was he that his work was of God that he assured the Pharisees that, although they might boast that they had Abraham to their Father, yet if they rejected his message, God would raise up of the stones children unto Abraham, rather than take them into his kingdom. He performed a work by the power of God that no other man ever did in so brief a time. So great was the excitement that "there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." Mark 1 : 5. The Saviour said of him that "he was a burning and a shining light; and ye were willing for a season to rejoice in his light." John 5 : 35. The publicans came to him to be baptized, and said unto him, "Master, what shall we do?" The soldiers likewise demanded of him, "What shall we do?" and the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not. But so far was he from taking any such glory that when he saw Christ coming unto him, he said: "Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me; for he was before me. And I knew him not; but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him." John 1 : 29-32. He also spoke of Christ as the one that had the bride, and himself as the friend of the bridegroom, who rejoiced because of the bridegroom's voice; and said of him, "He must increase, but I must decrease." He even spoke of him as coming from above, and himself and all others as of the earth, earthly. John 3 : 26-31. John was greatly disappointed in the kingdom not being set up. His disciples also must have shared in his disappointment. In his work he reproved Herod for having taken his brother's wife, and for this Herod laid hold on him, and cast him in prison. While John was in prison, a question seemed to have come into his mind as to whether Jesus was the Messiah or not. The disciples of John also saw differences between the disciples of Jesus and themselves. They therefore came to Jesus and said, "Why do we and the Pharisees fast oft, but thy disciples fast not?" The Saviour replied, "Can the children of the bride chamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast." Matt. 9 : 14, 15. Christ plainly told them that the difference in the experience of these two classes of disciples was so great that the former could not appreciate the latter. The difference as the Saviour increased in popularity was more manifest; for "the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus himself baptized not, but his disciples)" (John 4 : 1, 2); consequently the Saviour, to save any jealousy between them, "left Judea, and departed again into Galilee" (verse 3). The Saviour illustrated the impossibility of the disciples of John, while holding to their experience, and viewing matters from their standpoint, appreciating the experience of his disciples, by the parable of putting a piece of new cloth on an old garment. "No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse." Matt. 9 : 16. The cloth would shrink, and in its shrinking would tear from the old garment and make the rent worse. He illustrated it still further by the parable of putting new wine into old bottles. He said: "Neither do men put new wine into old bottles; else the120 bottles break, and the wine runneth out, and the bottles perish; but they put new wine into new bottles, and both are preserved." Verse 17. But did not God accept the disciples of John? and had not their experience been a genuine Christian experience? Why, then, the difference? The light as revealed by our Saviour was far in advance of the light as revealed by John; but the light revealed by John was as true and essential and important as that revealed by Christ; but the greater light took the place of the less. This is further shown in the brief account given of certain disciples in Ephesus, who said, when asked by the great apostle to the Gentiles, "Have ye received the Holy Ghost since ye believed?" "We have not so much as heard whether there be any Holy Ghost." The apostle then asked them, "Unto what then were ye baptized? And they said, Unto John's baptism. . . . They were baptized in the name of the Lord Jesus." Acts 19 : 2-5. An important lesson we draw from the facts here presented. First, that John was a man of God, and filled as important a position as was ever filled by any man in the cause of God. Second, his disciples were thoroughly converted to his work, and therefore could have had nothing but a genuine experience in the things of God. Third, the advancing light by Christ's entering upon his mission would give them an advanced experience beyond that which they had received in connection with the work of John the Baptist. Fourth, while resting on their old experience, they could not appreciate the experience of the disciples that were with the Saviour; for to undertake to receive that experience while in that condition would be like putting unwrought cloth on an old garment. It would lead them to lose all their confidence in God. It would be like putting new wine into an old skin bottle that had been stretched to its utmost capacity, so that the new wine would only break the bottle, and cause the wine to perish. Fifth, the time would come when these disciples would gain an advanced experience; and when that experience was gained, and they had learned of the outpouring of the Spirit of God, they were rebaptized, and enjoyed the fullness of a blessing which before they had not experienced. Sixth, by the reception of the Holy Spirit, they had enlarged views of God's work, and more correct ideas of the development of the truth as it was in Jesus. MUST CHRIST DIE AGAIN?
By W. N. Glenn
It is becoming quite common to associate the literal restoration of the Jews as a nation with the doctrine of the second advent of Christ. That is, it is argued that Israel according to the flesh must be reinstated in possession of their former territory before Christ comes again. It is worth while to consider for a moment what is involved in such a doctrine. Various scriptures teach that God makes no distinction between Jews according to the flesh and Gentiles. Whatever of distinction there is recognized by man, exists by virtue of the persistence with which the Jews maintain that the old differences never were removed. In other words, it exists through their unbelief in Jesus Christ. The word of God tells us (Col. 2:14) that the “handwriting of ordinances,” which comprised the ceremonial distinction between Jew and Gentile, was blotted out, taken out of the way, being nailed to the cross. In Rom. 2:28 we are told that “he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh.” In the third chapter of Galatians it is plainly taught that faith in Jesus Christ makes us children of God and Abraham’s seed; that “there is neither Jew nor Greek,” etc. In the fifth and sixth chapters it is stated that “neither circumcision availeth anything, nor uncircumcision;” and in 1 Cor. 7:19 it is made, if possible, even more emphatic: “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.” These are sufficient to show that God knows only two classes of men,—the believer in Christ and the unbeliever. Now if God should restore the literal seed of Abraham, the Jews according to the flesh, to their former position, he would be actually restoring the things which were taken away by the death of Christ. He could not restore the Jews without recognizing the same distinguishing lines that existed before the death of Christ. He must necessarily recognize the temple service, the law of sacrifices, the priesthood, circumcision, and the whole line of distinctively Jewish service. Otherwise it would not be a restoration of the Jews. Without these distinguishing features, how would it be known who were Jews? Such a restoration would be an actual annulment of all that Christ has done. Now Paul says (Gal. 2:18), “If I build again the things which I destroyed, I make myself a transgressor;” and he was then discussing the question of outward circumcision and other dead works. Therefore, according to Paul’s reasoning, if Christ should restore the distinction between the national Jews and the Gentiles, which he has once destroyed, he would make himself a transgressor. Yet this is just what the logic of the literal restorationists say that Christ must do. It cost the death of the Son of God to do away with the ceremonial distinction between men before; and in case of a literal restoration, unless it is forever afterward to be maintained, Christ must die a second time. But when he comes the second time, he comes a triumphant King, conqueror over all foes. But the incongruity of the literal restoration theory arises from applying prophecies that were fulfilled after the Babylonian captivity to the second coming of Christ, and misconstruing those which refer to the spiritual seed of Abraham. The Israel that Christ will gather at his next advent will be the spiritual seed, those who are his by faith. “For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.” Phil. 3:3. In Rom. 9:6 is the plain statement that “they are not all Israel, which are of Israel,” and in Gal. 6:15, 16 we learn that circumcision or uncircumcision (of the flesh, of course) has nothing to do with it, but that being a “new creature” counts one as of the “Israel of God.” Wouldst thou know God? Love him. Wouldst thou love God? Know him. That thou mightest know him thou hast the written word. That thou mightest love him thou hast the personal Word. Read, and thou wilt know. Believe, and thou wilt love.—Fort Collins Baptist. BAD PARTNERSHIPS.
By S. Gifford Nelson
THERE are incidents and events in the Old Testament and the New that we pass over all too hastily. Like some smaller works of art in a picture gallery, on which genius has bestowed its rarest touches, these scraps of history, replete with instruction, are seldom examined carefully. Here is one—2 Chron. 20: 35-37. Read these three verses, and then read the whole chapter. This episode forms part of the biography of the Judean monarch, Jehoshaphat. He was one of the noblest and best of the kings who ruled over the southern kingdom. His administration was characterized by an enlightened piety. He gave attention to the education of his people, and established a commission to expound to them the Mosaic laws. Many, indeed, are the noble things recorded of him. But upon the fair record there is one dark blot. He allied himself with wicked men, and suffered himself to be influenced by them. First, he “joined affinity with Ahab,” the base profligate who tyrannized over the northern kingdom. He permitted his son to marry Ahab’s daughter, and entered into a military league with him, which was ended by the battle of Ramoth-Gilead, in which Ahab lost his life. Again, when Ahab’s successor, the wicked Ahaziah, ascended the throne, he formed a commercial partnership with him. Both kings caught the gold fever. A marvelous lead had been discovered in Ophir. Some daring adventurer had probably returned with a fragment of veined rock or a handful of shining dust. Cupidity was excited, and the eager monarchs resolved on a joint speculation. That was the reason they built ships in partnership and fitted them out at Ezion-gaber. It was a purely commercial venture, we admit, in which men familiar with the modern “combine” would find nothing surprising. But let us see. A servant of God and a servant of Satan join hands. “It’s all business.” Perfectly true; but mark how the “business” turns out. The ships are built; with sails spread to catch the prospering breeze, they drop down the Gulf of Akabah and are lost to sight. But there is a sudden shifting of the wind, or the pilot, ignorant of navigation, makes a fatal blunder. The rest is easily imagined. The vessels are driven, head on, upon the rocks, the bows are “stove in,” and the expedition perishes. The words of the fearless Eliezer, in which he dauntlessly warned Jehoshaphat, are fulfilled: “Because thou hast joined thyself with Ahaziah, the Lord hath broken [or wrecked] thy works.” And so to this day the drowning cries of the crews that went down with these gold ships warn our commercial Jehoshaphats against partnerships with the wicked. God will not hold guiltless the Christian who associates his means and influence with dishonest persons or questionable enterprises. ‘Bout ship and shorten sail, brethren. There is a cyclone whirling up the Gulf of Akabah. Be not deceived, ye who have launched your craft from a financial Ezion-gaber bound to some speculative Ophir. You cannot do wrong and prosper, and you who know what money can legitimately earn, and who seek in “ballooning,” “kite flying,” and “guilt-edged enterprises,” more than it can earn, do wrong and know it. ‘Bout ship.—Rev. S. Gifford Nelson.