NEARLY four thousand years ago the patriarch Job asked that question which rises spontaneously in every human: “If a man die, shall he live again?” Job 14:14. By reading verses 11–15 of the same chapter it will be seen that Job answers affirmatively his own question, so far as it has to do with his own personal hope; and, secondly, with the hope of all who, like him, trust in God for eternal life. Observe how Job words his question. He does not ask, “If a man die, shall his life persist, or continue uninterruptedly, at the death of the body?” He entertained no such delusive hope. The very form of his question shows unmistakably that Job knew that when a man has died, he is actually dead. Note again the verbal form of the question: “If a man die, shall he live again?” The word again shows that Job’s thought was that a man who has died, did once live; but now, being dead, shall he live again? A man can not live again unless he has actually died. But if a man were inherently immortal he could not die, and would never need a resurrection, or be caused to live again.
Fortunately, the Bible affords us a terse, unequivocal answer to Job’s significant question, from One who could not be mistaken—from One who is “the Way, the Truth, and the Life.” This answer is recorded in John 11:25, where Christ, as He was about to raise Lazarus from death, positively affirms: “I am the RESURRECTION, and the LIFE: he that believeth on Me, even tho he die SHALL LIVE AGAIN.” (Rotherham’s translation.) There can be no doubt as to the meaning of the Master’s answer. First, note that only a specified class of persons who, having died, shall live again: “He that believeth on Me.” Only believers in Christ are given His assurance that some time after death they shall live AGAIN. Our Lord gives no promise of a future continuous life to those who refuse to trust Him for that life. Does not this fact indubitably and forever preclude the possibility of man’s being endowed by nature with immortality?
Note, secondly, that Jesus, like Job, uses the word again. His meaning is, that whoever during life believes on Him, even tho he die, shall live AGAIN. That is, the subject once did live,—a life of faith in Christ,—but now he is dead, yet he shall live AGAIN—a second time. Note, thirdly, that it is by a RESURRECTION that such a one shall live again. “I am the resurrection,” declared Jesus. Hence His meaning must be that whoever believes in Him, and, like all men, dies, shall live again by virtue of a resurrection—by being raised from the dead. That this is the Master’s meaning is made doubly certain by what He declared as recorded in verses 39, 40, 44, and 54 of the sixth chapter of John. There He repeatedly promises that he who believes on Him, comes to Him, and spiritually eats His flesh and drinks His blood, shall be raised up (from the dead) “at the last day.” Just as certain as our Lord spoke the truth, no one can hope for life after death except by a resurrection from death, effected through the divine, life-giving power of the Son of God. Furthermore, this resurrection will not be realized until “the last day;” that is, at the second advent of Christ. See 1 Thess. 4:16–18.
How Prophets and Apostles Hoped to Enter Into Life After Death
Reverting to Job 14:12–15, we learn the following facts: First, man lies down in the sleep of death, and will not be raised out of that sleep until “the heavens be no more.” It is obviously the atmospheric heavens to which Job refers; for Peter tells us that in “the day of the Lord” the “heavens shall pass away with a great noise;” certainly not the astronomical heavens, but the sin-polluted atmospheric heavens surrounding our sin-polluted earth. We must not fail to note that Job did not expect to enter upon the life to come, at death, for he actually prays that God would hide him in the grave, appoint him a set time, and remember him—that is, remember him in the resurrection of the just. In verse 15, it is written that Job declared his hope of a future life, thus: “Thou [Christ] shalt call, and I will answer Thee.”
This statement of the old patriarch is strikingly significant, as we shall see when comparing it with a declaration made by Christ when on earth, as recorded in John 5:28, 29. These are the Master’s words: “Marvel not at this: for the hour is coming, in which all that are in their graves SHALL hear His voice, and shall come forth.” We have seen that Job expected at death to enter the grave and remain there till God should “call” him, and then he would “answer” that call, by coming forth from the grave, of course. Hence Job expected to be called, or raised, from the dead by Him who is the “resurrection and the life.” How precisely this accords with what Jesus declared when He said that the time is coming when all who are in their graves should hear His voice, and should come forth—rise from their graves; “they that have done good, UNTO THE RESURRECTION OF LIFE.” How clear then it is that Job hoped for life after death only through a resurrection from the dead wrought by the life-giving voice of Him who Himself, by rising from the dead, became the conqueror of death.
Once more let us turn to our text in Job 14:14. After expressing his desire to be hid in the grave until the “set time” in which his Redeemer would “remember” him by calling him forth from the dead, he said further: “All the days of my appointed time will I wait, till my change come.” The context shows clearly that Job means that during “all the days of his appointed time” to be hid in the grave, he would “wait” there, till his “change come.” Now, to what “change” does Job refer? Obviously to the change from death to life—to immortality. Next, let us flash the light of a New Testament passage upon the marvelous change for which Job expected to wait in the grave.
The Spirit of God through the apostle Paul utters this sublime prophetic truth: “Behold, I show you a mystery; We shall not all sleep [the sleep of death], but we shall all be CHANGED, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be CHANGED. For this corruptible must put on incorruption, and this mortal must put on immortality. . . . Then shall be brought to pass the saying that is written, Death is swallowed up in victory.” 1 Cor. 15:51–54. We now know to the certainty of a demonstration the nature of the “change” for which Job would wait in death. Ah, it is the change from corruption to incorruption, from mortality to IMMORTALITY! Then, does man now possess immortality? If he does, how could he put it on at the last trump, when “the dead shall be raised incorruptible”? “This MORTAL” is the term by which the Holy Spirit designates man in his present state. But, praise to our heavenly Father, whoever by faith in Christ accepts from God the gift of immortality, shall be clothed with the same in the day of our Lord’s appearing. Read Job 19:25, 26, and observe the certainty with which he knew that his Redeemer should stand in the latter day upon the earth; and tho he knew that his body should be dissolved in the grave, “yet,” he affirms, “in my flesh shall I see God.” Not as a disembodied spirit, at his death, did Job hope to see God, but in his FLESH, that is, in his risen and glorified BODY would he see God, and enter into life eternal. Yes, there will be life after death, not instantly, but at God’s own appointed time and in His own way—for God’s believing children.
The Testimony of Other Prophets
The sweet singer in Israel, King David, a man after God’s own heart, prophesied, regarding his own future hope, as follows: “As for me, I will behold Thy [God’s] face in righteousness: I shall be satisfied, WHEN I AWAKE, WITH THY LIKENESS.” Ps. 17:15. Unquestionably David refers to his awaking from death, which is so often called a “sleep” in the Holy Scriptures. To awake from death is to be raised from death. The psalmist hoped, then, in a resurrection for the satisfaction, the joy, which entrance into everlasting life would confer. He did not hope for the realization of eternal life at death, but at the glorious time when death should be “swallowed up in victory”—at the resurrection of the righteous. More than a thousand years later, Peter, under divine inspiration, testified that David was dead and buried, and had not yet (in Peter’s day) ascended into heaven. Acts 2:29, 34.
Isaiah, the great prophet of the promised Messiah, in his endeavors to console those of his people who by death were bereft of loved ones, did not try to comfort the sorrowing6friends with any assurance that their beloved dead were really not dead and that, as discarnate spirits, they were with God in paradise. He assures them that their dead should live by being raised from the dead, with his own dead body. That is, the bodies of their lamented dead would rise in the final resurrection, when Isaiah’s own body should be raised. He then adds the comforting assurance that “the earth shall cast out the dead.” Isa. 26:19. Not the slightest hint does Isaiah give to his stricken people that their dead were after all not dead. He can only assure them that their loved ones who had passed away would rise from the grave at God’s appointed time.
God always comforts His people by assuring them of a resurrection from death; NEVER does He even hint that they can enter into endless life and into the promised inheritance at death. If they could, a resurrection would be superfluous—meaningless.
The Witness of Jesus and of the Apostle Paul
Assuredly we are all willing to accept the testimony of our Lord upon this momentous question as to the time and manner of our receiving the reward of life everlasting after death. No one but a hopeless atheist can doubt the infallibility of Christ. On a certain occasion, while on earth, Jesus accepted an invitation to a notable supper. Always alert to seize opportunity to give needed counsel, He said to the host, a representative of God’s servants: “When thou makest a dinner or a supper, call not . . . thy rich neighbors, . . . and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they can not recompense thee: for thou shalt be recompensed at the resurrection of the just.” Luke 14:12–14. Ah, it is at the resurrection of the just, not at death, that God will reward His people—satisfy them “with long [eternal] life.” If believers passed into eternal life and received their final recompense at death, would not Christ have so testified? Do you think, dear reader, that Christ is a dependable witness? Why not believe Him?
Passing on to the witness of the Holy Spirit, through the apostle Paul, we learn, that “if the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain; ye are yet in your sins.” 1 Cor. 15:16, 17. In this inspired argument, the premise is the hypothesis, “If the dead rise not.” If the dead do not rise, what follows inevitably? Christ is not raised, and His followers are still in sin and their faith is vain. All this is the first conclusion from Paul’s hypothetical premise. It is his second conclusion, however, that is pertinent to our study. Let us now repeat Paul’s argument, but omit his first conclusion and insert the second. Thus: “If the dead rise not, . . . then they also which are fallen asleep in Christ are perished.” Verses 16–18. Paul here leaves us no room for argument or for difference of opinion. He declares unmistakably that not only the wicked dead, but even “the dead in Christ are perished,” if there is no resurrection from the dead. Paul’s conclusion could not possibly be true if the dead are not really dead, but alive, as disembodied spirits, in glory. But scores of times the inspired writers of the Bible, including Paul, declare that the dead WILL rise; and therefore “the dead in Christ” will not perish.
By reading Phil. 3:8–11, we learn that Paul was willing to count all things as loss; to suffer the loss of all things. Why? Here is his own answer: “If by any means I might attain unto the resurrection of the dead.” Why was Paul ready to suffer anything imaginable which was necessary to assure his being raised from the dead? Simply because he knew that there was no other possible avenue of eternal life except through a resurrection from death. Would not Paul have reasoned foolishly if he had believed that death was the open door into the timeless life? But, of course, Paul spoke as he was moved by the Holy Spirit, for the enlightenment and guidance of his and all subsequent generations.
In the face of all this divine testimony, thousands of human souls are to-day turning to the darkness of Spiritualism for an answer to the question, “Are the dead alive?” This fact is as sad and depressing as it seems incredible. Jesus did not say, “Believe in psychics or mediums,” but “Believe in God.” Is it safe to heed the counsel of Jesus?
[Note.—In the next article we shall begin to tell the story of Modern Spiritualism, with special reference to prophecy.—G. W. R.]
The Great Threefold Message
By Roderick S. Owen
By Roderick S. Owen
VII. The Beast and the Image (Continued)
[The first part of this article was a consideration of the beast, what constitutes the beast, and the heads of the beast, and the past fulfilment of the prophecy during the Dark Ages. The latter part of the article begins with the birth of this nation.—EDITOR.]
However, when it came to uniting all these colonies in one grand nation, a new order of things was introduced. The framers of our Constitution studiously avoided any union of church and state, insisting that the civil power should deal exclusively with civil matters, and not in any way interfere with or favor any religion. Thus all religions were placed on an equal footing, and there was guaranteed to every man, in the matter of worship, the rights of conscience.
This made this country the asylum for all religions, so that the strong and the weak, even those who were antagonistic to each other, under the equal protection of the civil power, could dwell side by side so long and wherever the principles of the Constitution were carried out.
In this movement for freedom on the part of our nation, both by the sword and by the pen, liberty lovers in the nation of France were among our most ardent admirers. Through sympathy and association with us in our struggles, these men caught an inspiration in behalf of their own country, and an effort was made by them to guide that nation in the new way which this nation had blazed out. In our work we were far removed from the seat of the Papacy, and so we were permitted to pursue our course comparatively unmolested by the See of Rome. But when these Frenchmen undertook the same thing in territory which the Papacy had always counted as exclusively her own, and in the very nation which she had denominated the eldest daughter of the church, they soon found her work strenuously against them. They soon realized that they must count the Papacy as an enemy. This they did, and turning the force of their arms against her, invaded Italy, took Rome, and captured the pope. Thus, under Berthier, in the year 1798, that union of church and state which had dominated Europe for centuries received a deadly wound. But France made a mistake in trying to follow us, for she went beyond us, and passed to the other extreme; for while we simply separated church and state, not allowing the civil power to interfere in religious matters, excepting to guard equally the rights of each religion, she arrayed herself against religion, placed herself on atheistical grounds, declaring that no God exists. For this mistake, for this perversion of the idea of liberty, France was not wholly responsible, for the bigotry and intolerance of what purported to be Christianity, under which she in common with all Europe had groaned for centuries, led her when she did assume the reins of power to swing in her opposition to the other extreme and herself become intolerant and oppressive toward religion. For this mistake she was compelled to atone, in the revolution which followed, in a deluge of blood.
A New Pope
But in 1800 a new pope was elected, and with his installation there was a partial restoration of the temporal power of the Papacy, which she continued to exercise to some extent until 1870, when by Victor Emmanuel the last vestige was taken from her, since which time the pope has held no territory outside the Vatican. Still the life of this union of church and state was continued in many of the nations of earth where there was an established religion.
Turning to our own country, we meet a sad fact; to wit, while the general government had separated church and state, and had emphatically declared against all religious legislation, yet in many of the states there were retained laws favoring certain forms of religion. Notable among these were the laws in many places recognizing Sunday as a sacred day and demanding the cessation of ordinary labor on that day. All such legislation by man is an invasion of the personal rights of men and has resulted in persecution in some of the states. But being entirely7out of harmony with the Constitution, a refuge has been found by the sufferers in an appeal to the supreme authority of the country, so these state laws can never be fully put into effect until the Constitution can be changed or misinterpreted.
But as we pass on in the history of our nation, we find a class of men who are clamoring for a recognition of religion by the general government. This national reform movement has for its purpose, as stated by its leaders, to bring about a recognition of God in our Constitution and thus indicate that this is a Christian nation, and so to change our Constitution as to place the Christian usages and institutions of the nation on an undeniable legal basis in the fundamental law of the land. This movement has gone forward until to-day we see a great federation of churches, seeking to unite upon certain points of common faith and then by an appeal to the polls to select such men for legislators as are pledged to secure laws favoring this form of religion, and to place in the judicial and executive departments of our government such men as will enforce these laws. When this plan succeeds, persecution will follow inevitably. The people of the land will be divided by it into three classes as related to such laws:
Three Classes
First, A class whose religious belief is favored by these laws. This class will be exalted into a favored aristocracy which will soon become arrogant and domineering, being filled with bigotry and pride.
Secondly, A class who are careless and indifferent in religious matters, and have no settled convictions of their own. These under the pressure of law would yield to the popular will and would comply with the requirements of the established religion and the performance of the rites and ceremonies of a religion which they do not believe, and which will transform them into a set of hypocrites.
Thirdly, A class whose faith differs from the establishment, and who are conscientious and feel that they must carry out their convictions. They feel compelled to refuse to go through the forms of a religion which they do not believe, realizing that such hypocritical conduct would condemn them before God and bring nothing but darkness upon their own hearts. The more sincere they are, the more persistent will they be in their refusal to comply with the enforced religion, and the more stubborn and unruly will they appear to those enforcing the laws. Either one of two things must be the result: The law must not be enforced, or the last class must suffer for their faith. A man who has a faith deep-seated and sincere will die rather than yield it up, hence martyrdom, which always has been, will again be the result. And some of the most earnest and stalwart in character of all men, will be called upon to sacrifice their lives for that principle which above all others has made us a nation; namely, religious liberty. When this is brought about we certainly will have a union of church and state, an image of the beast with full life and power.
Dear reader, do not unite in any national reform movement which looks toward religious legislation; do not lend your aid to the making of this image, for by so doing, you will be opening the way for the repetition of those scenes of persecution and bloodshed which disgraced the records of the past under the reign of the beast and which will again be witnessed under the influence of his image. The image will be formed and life will be given to it. See Rev. 13: 13-16. But let us each be sure that we have nothing to do with it.
What Portion of the Book of Daniel Was Sealed?
By Geo. Manuel
By Geo. Manuel
The first mention of definite prophetic time in the book of Daniel is in chapter 8:14: “And he said unto me, Unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” R.V. This is in answer to the question, How long shall these persecuting powers (the daily and the transgression of desolation) tread the sanctuary and the host (people of God) under foot? Or, in other words, How long shall the reign of sin continue on this earth? An all-important question, surely.
From other parts of the Scriptures, not necessary to quote here, we learn that the cleansing of the sanctuary and the investigative judgment are identical, and that the second coming of Christ immediately follows.
This answer, then, is equivalent to saying that at the end of the 2,300 days the judgment of sinners will take place, and their reign will come to an end soon after. To the same effect we read, “Of that day and hour knoweth no man” (Matt. 24:36), but we may “know when He is near, even at the door.” Matt. 24:33, margin.
In the vision recorded in the eighth chapter of Daniel, four symbols are introduced; namely, The ram, the he-goat, the little horn, and the 2,300 evenings and mornings (days).
Let the fact be noted that while the prophecy clearly describes the character and succession of the different kingdoms of earth, no clue is given as to the time each is to continue. The angel explained the first three of these symbols, but deferred the explanation of the 2,300 evenings and mornings to some future time, simply saying, “And the vision of the [2,300] evenings and mornings which hath been told is true: but shut thou up the vision; for it belongeth to many days to come.” Dan. 8:26, R.V. “And I was astonished at the vision, but none understood it.” Verse 27. Note that in this vision it was the time question, the 2,300 evenings and mornings, that was not explained, but was to be shut up for many days (verse 26), and “none understood” (verse 27).
The next chapter records the visit of the same angel, Gabriel, who addresses Daniel in these words: “Therefore understand the matter, and consider the vision” (of the 2,300 days). Dan. 9:23. He begins his explanation at the point where he had previously left off, at the time question, saying: “Seventy weeks are determined [cut off] upon thy people and upon thy holy city.” Verse 24. He makes no further mention of the ram, the he-goat, and the little horn, as they had already been explained. The last vision of Daniel is recorded in chapters 10 to 12.
In chapter 12:9 we read: “And he said, Go thy way, Daniel; for the words are closed up and sealed till the time of the end.” “And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?” Dan. 12:6.
Still the same time question, shut up, sealed up, closed up, and not explained.
The Saviour gives a very important comment on the book of Daniel in Matt. 24:15: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, whoso readeth let him understand.” This shows conclusively that the book of Daniel or that portion of it (Dan. 9:27) referring to the destruction of Jerusalem could and should be understood at that time.
The Time Fulfilled
In Mark 1:14 we read: “Jesus came into Galilee, preaching the Gospel of the kingdom of God, and saying, The time is fulfilled” (verse 15); or, in other words, the end of the sixty-nine weeks reaching to the anointing of the Messiah had come. The prophetic periods referring to that time were then to be understood, but not those periods that were closed up and sealed to the time of the end.
In Acts 1:6 the question is asked of Christ, “Lord, wilt Thou at this time restore again the kingdom to Israel?” The reply is given, “It is not for you to know the times or the seasons, which the Father hath put in His own power.” From this we may learn that there were some things relating to the time question which were not to be understood by the church at that time.
“Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you; searching what, or what manner of time the spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.” 1 Peter 1:10–12.
A careful consideration of this text will show that some things about the time question had then been made known by the “Holy Ghost sent down from heaven,” but there were some things still future “which things the angels desire to look into.” The reason for this is probably found in Dan. 10:21, where it is stated that Michael (Christ)8and Gabriel only understood these things. “There is none that holdeth with me [Gabriel] in these things, but Michael your Prince.”
If we are correct in our conjecture that it was the portion relating to time that was “sealed up” till the time of the end, we should expect that when that time came the seal would be removed. From Dan. 11:35 we learn that the “time of the end” began in 1798, at the end of the papal persecution.
The Opened Book
In the tenth chapter of Revelation, verse 2, it is stated, “And he [the angel] had in his hand a little book open,” not sealed up. Here is a proclamation relating to time: “Time shall be no longer” (verse 6). The book contained “the mystery of God which He hath declared to His servants the prophets.” This can only refer to the time portion of the book of Daniel. Compare this angel with the one mentioned in Dan. 12:7, who is also speaking about time.
It can be easily shown by a comparison of scripture texts that the time message of Revelation 10 is identical with the time message of Rev. 14:6, one declaring “that [prophetic] time shall be no longer,” and the other that “the hour of His Judgment is come.” A careful study of the Scriptures will show that this proclamation is made in the latter days of the sounding of the sixth and the beginning of the sounding of the seventh angel. The sixth angel ceased his sounding in August, 1840, and the seventh angel began his sounding soon after. The seventh is the last of the series, and begins his sounding just previous to the second coming of Christ.
At this time a peculiar message which had never been proclaimed before relating to prophetic time and the ending of the 2,300 days was preached all over the world. It showed the connection between the seventy weeks of Dan. 9:24 and the 2,300 days of Dan. 8:14. This connection had never been seen before and constituted the unsealing of the book of Daniel.
From a careful consideration of the above scriptures, we are driven to the following conclusions:
(a) That the greater part of the book of Daniel was never sealed, but was to be understood from the time it was written to the end of time. This is declared to be so by Christ Himself in Matt. 24:15, “Let him that readeth [the book of Daniel] understand.” R.V.
(b) That portion relating to the time of the seventy weeks was understood. See Mark 1:14, 15. “The time is fulfilled.”
(c) The portion that was sealed related to the 2,300 days and the cleansing of the sanctuary, and was not to be unsealed or understood until the time of the end, when the seal was removed by showing the connection between the seventy weeks and the 2,300 days. This had never been understood before except by Michael (Christ) and Gabriel. “There is none that holdeth with me [Gabriel] in these things but Michael your Prince.” Dan. 10:21.
Do You Want a Revival?
By Charles G. Finney
A REVIVAL may be expected whenever Christians are found willing to make the sacrifice necessary to carry it on. They must be willing to sacrifice their feelings, their business, their time, to help forward the work. Ministers must be willing to lay out their strength, and to jeopard their health and life. They must be willing to offend the impenitent by plain and faithful dealing, and perhaps offend many members of the church who will not come up to the work. They must take a decided stand with the revival, be the consequences what they may.
They must be prepared to go on with the work, even tho they should lose the affections of all the impenitent, and of all the cold part of the church. The minister must be prepared, if it is the will of God, to be driven away from his place. He must be determined to go straight forward, and leave the entire event with God.—Charles G. Finney.
Signs of His Coming in the Heavens
From the day of Adam’s sin in the Garden of Eden, there has been a hope in the heart of man that some time this earth will be restored to its first condition of sinlessness. In the curse pronounced upon the serpent, man heard the promise of victory through the “seed of the woman.” Down through the ages that promise becomes more and more definite, until it centers in the second coming of Christ, who will bring in the restored condition, and establish the lost dominion on earth. In His goodness God has given definite signs which precede His coming; among these none are more definite or more often repeated than those which are to be displayed in the heavens. Prophets and apostles and our Lord Himself name these signs specifically.
1. How did Joel describe these signs eight hundred years before Christ?
“I will show wonders in the heavens and in the earth. . . . The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah cometh.” Joel 2:30, 31.
2. Sixty-five years after the crucifixion of Christ, John was shown these same signs.
“I saw when he opened the sixth seal, and there was a great earthquake; and the sun became as sackcloth of hair, and the whole [full] moon became as blood; and the stars of the heaven fell unto the earth as a fig-tree casteth her unripe figs when she is shaken of a great wind.” Rev. 6:12, 13.
3. Jesus Himself, in answer to the question of His disciples, “What shall be the sign of Thy coming, and of the end of the world?” declared:
“There shall be signs in the sun and moon and stars.” Luke 21:25.
4. Does the Bible tell us when these signs will be?
By comparing the discourse of our Saviour as recorded in Matthew 24 with the vision of the book with the seven seals, recorded by John in Revelation 6, we find that a time of great “tribulation” was to come on the earth, affecting especially the church of Christ. This period can be none other than the papal supremacy, from 538 to 1798, a period in which millions sealed their faith with their blood, until the very host of martyrs came up before God crying for justice and vengeance, “and except those days had been shortened, no flesh would have been saved.” While the period extended to 1798, the persecutions ceased 1776.
5. Just here the Saviour located the first of these signs.
“Immediately after the tribulation of those days [“in those days, after that tribulation,” Mark 13:24] the sun shall be darkened, and the moon shall not give her light.”
It is a matter of history, well established and never successfully disputed, that the “dark day” occurred May 19, 1780, which is “in those days, after that tribulation.” On the night following the dark day, “the moon became as blood.” Such a night of absolute darkness was probably never known since the days when Egypt at the word of God through Moses lay in darkness that could be felt. Without question, these events answer to the prophetic word.
6. “And the stars shall fall from heaven.”
This event is in the memory of many now living. These tell us that the Scriptural wording is an accurate description of the falling stars, “even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind.” This occurred Nov. 13, 1833.
7. With every mention of these signs what event is associated?
“Behold, the day of Jehovah cometh:” “for the day of Jehovah is near;” “then shall they see the Son of Man coming in the clouds with power and great glory.” See Isa. 13:9; Joel 2:31; 3:14; Mark 13:26.
If Jesus Should Come
By Rachel J. Rigby
If Jesus should come at the even,
Midst all the hurry and din,
Would you be waiting and ready
Kindly to welcome Him in?
If Jesus should come at the even,
After the toil of the day,
Would you go gladly to greet Him,
Or would you send Him away?
If Jesus should come at the midnight,
Would your lamps be all alight?
He has said, “Watch and be ready,
I come as a thief in the night.”
Yes; Jesus is coming, be ready;
Watch, Christian, watch evermore;
Watch, for the King in His beauty
Stands even now at the door.
RACHEL J. RIGBY.
Worsting Our Temptations
TEMPTATION’S worst enemy is a crowded life. If we would have temptation leave us, we must see to it that our lives are so completely taken up with other things that there is literally no room nor crack nor crevice for temptation to crowd its way in. A young fellow who was having his first real struggle against temptation—never before having specially tried to break with the indulgences that mean death—found that the conflict was so one-sided against him as to be utterly hopeless, unless he could replace the old activities in wrong-doing with equally time-consuming and more interesting activities of a worthy sort. But merely filling up our time will not win the victory. Back of that lie our interests; and they must be yielded up to Christ. When we set our will in line with Christ’s will, determined to make His work our supreme purpose, and then crowd our waking moments with activities directed by Him, we have a right to expect Him to lead us not into temptation.—S. S. Times.
The Spirit of Hurry
By H
THE constant study of the inventors of the day is to increase speed—speed of work, speed of travel, speed of living. Courses of study are made as short as possible, and much is crowded into them. Lines of travel are made as direct as can be, mountains are tunneled and valleys are spanned by trestles, and inventive art is taxed to the limit to increase the speed of engines. At the risk of health and life, men strive for the championship of speed in sports and commerce.
Wicked men are in the race for gold and pleasure. Unscrupulous in method and dishonest in dealing, they press on in the rush, unmindful of results. “Their feet run to evil, and they make haste to shed blood,” the “wise man” declared. The work of the enemy of souls prospers in the earth. His servants number legion; their very wickedness makes them loyal to him. As a result the harvest of their labors is appalling.
Another class of men must be in a hurry— the servants of God. Paul pleaded of his brethren, “Pray for us, that the word of the Lord may run and be glorified.” And so in spite of the evil in the world, the word of the Lord does run. The cheering tokens of the advancement of the kingdom may be heard from many lands, in many tongues; for we are in the days foretold by Daniel when “many shall run to and fro, and knowledge shall be increased”— knowledge of God’s word and of His saving truth.
All this hurry is for a purpose. Paul questioned the Corinthians, “Know ye not that they that run in a race run all, but one receiveth the prize?” and then compared that with the heavenly race, in which all may win a prize, and admonished them, “Even so run; that ye may attain.” It must be continuous running. To the Galatian brethren, who did well for a time and then grew slack, Paul wrote: “Ye were running well; who hindered you that ye should not obey the truth?” The message applies to-day and to all; therefore, “let us run with patience the race that is set before us.”
H.
Why Is It Hated?
That there is hatred of God’s law is everywhere evident. That law was once emphasized, strongly emphasized, in revivals in the days when revivals were indeed revivals. It was Dr. Adam Clarke, if we remember, who said they who teach the Gospel without the law “heal but slightly the hurt of the daughter of God’s people.” If God’s law with its tremendous, searching power were brought into revivals nowadays in all its fulness, it certainly would be considered an unpopular innovation.
The same kind of a religion is desired too often which the old colored man possessed when accused of his sins: “Yes,” said he, “Ise done broke eberyone of de commandments, but bress de Lawd, Ise not los’ my ’ligion.” There is one reason and only one given in God’s word as to the antipathy which men have against His law: that is found in Romans the 8th chapter and 7th verse. “For the carnal mind is enmity against God and is not subject to the law of God, neither indeed can be.” God has not revealed that truth in order to make enemies to His law, nor are we repeating it in this note for that purpose, but in order that men may see the only reason why they have opposition and yield that carnal heart to God. He will take that heart and cleanse it, and by His Holy Spirit write upon its tables His law in all its fulness so that the soul which erstwhile hated the law of God will say with one of the old singers of Israel: “O how love I Thy law; it is my meditation all the day.”
