In regard to the facilities for immersing on the route from Jerusalem to Gaza, the following is the result of Mr. Samson's own observation:—
"Starting now from Jerusalem on the route thus indicated, let us view the faculties for immersion along its course, and especially at the spot where history has fixed the eunuch's baptism. Proceeding on horses at the ordinary rate of three miles an hour, in two hours and thirty minutes we reach the three immense pools of Solomon, from which water was conducted to Jerusalem. In Christ's day they were little lakes of water, for the three cover about three acres of ground, and when filled they furnished all needed facilities for immersion, lying open, as they do, and in a retired valley. Even now, such is the quantity of water in the lower pool, that a more convenient place for the sacred ordinance could hardly be desired. Proceeding thence over hill and dale, and through one long valley, which, from the number of its wells, the muleteers call Wady el-Beer, the Valley of Wells, in one hour and fifty minutes more we stopped on a hillside to water our horses, and to drink at a large reservoir with an arched roof, from which the water is drawn up with a bucket. Of this place Dr. Robinson says: 'The road up the ascent is artificial; half way up is a cistern of rain-water, and an open place of prayer for the Mohammedan travelers.' At this spot, immersion would not be difficult. Descending thence into the fine valley before us, crossing it, and ascending on the opposite side, in thirty-five minutes more we reached the ruins of an ancient town, which our muleteer calls Howoffnee, but which Dr. Robinson has marked Abu Fid; mentioning 'olive trees, and tillage around, and a reservoir of rain-water.' This reservoir lies in the open field, with a grassy brink around it. It is fifty or sixty feet square, and it is now, in the last of April, full of water, the depth being apparently from three to five feet. It is evidently ancient, the walls being built up of large hewn stones. A fitter place for immersion could not be desired. Proceeding onward, through a country quite open and considerably cultivated, in one hour and five minutes we reach, at the foot of a long, steep hill, the ruins of a fortress or church on the left of our road. . . . In front of the fortress by us is a fine gushing fountain of sweet water, and broad stone troughs in which we water our horses. This spot has been fixed on by Dr. Robinson as the Bethsur mentioned by Eusebius and Jerome as the place where the eunuch was baptized. . . . The ground in front of the fountain and of the structure behind it is so broken up and covered with stones, that it is difficult to determine what was once here. There is now a slightly depressed hollow with a sandy or gravelly bottom. It is hardly conceivable that, in the days of Herod, the fountain builder, this most favorable spring should not have been made to supply a pool in this land of such structures; and even now water sufficient to supply such a reservoir flows from the troughs and soaks into the soil."
Omitting notice of all other places, we give evidence only in regard to the route traveled by the eunuch "from Jerusalem to Gaza," as on this there has been so much doubt and misapprehension. We find:—
1. The word eremos (desert) signifies an uninhabited region, and not necessarily an arid, barren plain. Proved also by Matt. 14.
2. The route traveled by the eunuch is a land of hills and dales, mountains and valleys, much of it fit for cultivation.
3. There are on this route numerous springs and pools of water; some of the pools are open to this day, while appearances indicate that others were open in the days of the Saviour.
This shows how needlessly wrong it is to doubt against the plain language of the Scriptures.
ONE BAPTISM OR THREE BAPTISMS.
There are those who affirm that three immersions ("trine immersion") are necessary to the full consummation of the ordinance; and they are accustomed to refer, with great confidence, to the practice of certain people or churches, as proving the correctness of their views. We have no regard whatever for the practice of churches, except wherein they conform to the specified requirements of the sacred word. Neither age nor popular consent gives warrant to error. Our inquiry is not, What has been practiced? but, What is truth? We care nothing for what people have done, but for what they ought to have done. We know that many grievous errors were brought into the church at a very early age. But we have no more confidence in, or respect for, a practice or an institution which can be traced to the darkness of the third century, than if it could be traced only to the fifteenth century. "What say the Scriptures?" is our sole inquiry.
But it is urged thus: "The Greek Church practice trine immersion, and we ought to give place to them in the understanding of their own language." We reply to this, There is no mention of trine immersion in the Greek of the New Testament. There is a commandment to be baptized (baptistheto), and the Greeks, in obedience to this precept, are immersed. So far we safely trust their knowledge of the Greek tongue. But the Greek also says, Eph. 4:5, there is one baptism (hen baptisma), and if they depart from this and practice three baptisms, then they depart from the text of their own language, and we may not follow them. For trine immersion is nothing else but three baptisms, as the following will show:—
1. They who practice trine immersion never sprinkle; they agree with us that the Greek word is properly translated immerse; and therefore we are agreed that baptism is equivalent to immersion. Hence, if Eph. 4:5, were translated throughout, it would read, "One Lord, one faith, one immersion." Therefore their system is clearly contrary to this scripture; for they really have three baptisms. To reply as they always do, that they have one baptism with three immersions, is only to contradict their own avowed faith, that baptism is immersion. For if baptism is properly translated immersion, then the expression, "one baptism with three immersions," is as much of a paradox as if they said, one baptism with three baptisms, or one immersion with three immersions. This is certainly so, unless we admit that baptism is not identical with immersion. But if we do this we concede the entire ground, and the question of mode has yet to be settled; that is, it will remain to be proved that immersion, and that only, is baptism.
2. It does not appear reasonable that three baptisms are required because there are three names given in the commission. That view involves too much separation of Father, Son, and Holy Spirit. Even in commercial transactions, anything done by an agent for a firm of three parties is done once for them all; as a debt of one thousand dollars could not be collected three times, once for each one of the firm, if one thousand were the sum specified. But the union of a firm in business comes far short of representing the unity existing between the Father, Son, and Holy Spirit; and one baptism is the specified requirement.
3. It is not correct to claim that the ellipses of the language of the commission can only be supplied by the reading, "Baptizing them in the name of the Father, and baptizing them in the name of the Son, and baptizing them in the name of the Holy Ghost." It is against the fact of Scripture and the analogies of language. Separately baptizing in each name is three baptisms, and it cannot be denied. As to analogy, we read that Jesus will come in his own glory, and in his Father's, and in that of the holy angels. Their method of argument would make it read thus: "When he shall come (once) in his own glory, and come (twice) in the glory of his Father, and come (three times coming) in the glory of the holy angels." But that is not the truth. It is but one coming in the three-fold glory.
There is full better reason to affirm on Ex. 3:6, that there are three Gods,—"the God of Abraham, and the God of Isaac, and the God of Jacob." There is a just difference between the use and the abuse of language, and all should recognize it.
4. But, again, their practice is not consistent with their theory. They insist that three immersions are necessary to one baptism. Then if we read the commission as they do, and apply the definition of baptism as they claim it, it will stand thus: baptizing them (thrice immersing) in the name of the Father, and baptizing them (thrice immersing) in the name of the Son, and baptizing them (thrice immersing) in the name of the Holy Ghost. And thus nine immersions are necessary to fulfill the commission! They cannot possibly avoid this conclusion unless they acknowledge that they properly and truly baptize in each name by one immersion in each name, which is to say that one baptism is truly administered by one immersion, which is fatal to their theory.
5. Heb. 6:2, is quoted by them ("doctrine of baptisms") as proof that there is a plurality of baptisms. But if this is proof in point, why do they deny that they practice three baptisms? and what is the necessity for their inventing the paradoxical expression of "one baptism of three immersions"? The text quoted is truth, but not in the sense in which they take it. The Scriptures speak of one baptism of water and one baptism of the Spirit. To admit of three of one kind most surely contradicts Eph. 4:5. Whether Eph. 4:5, speaks of the baptism of water or of the Spirit, it certainly proves that there is but one of the kind of which it speaks.
6. Paul, in Rom. 6:3, says we are baptized into the death of Christ, or planted in the likeness of his death. 1 Cor. 15:3, 4, says that Christ died for our sins, was buried, and rose again. This is the order. And that it is this to which the apostle refers in Rom. 6:1–3, is plain, for he gives our baptism or burial as proof that we are dead; he makes death (very properly) precede the burial. We inquire, then, did Christ die three times? We insist that he died as often as he was buried. And if we are buried three times, we are not planted in the likeness of his death; for he died and was buried but once. This is decisive on the subject.
Whether a person should be buried face downward, as the trine immersionists baptize, may be, perhaps, a matter of taste, but we think no such method of burial was ever known. One author says we cannot safely appeal to custom in this matter, because the Romans cremated or burned the dead instead of burying them! But the Saviour was not cremated, nor was this a custom with the Jews. Could it be shown that Jesus was laid in the grave face downward, there would be some show of reason for that practice. But we do not think he was; nor do we think burial in that manner is at all seemly, and we shall ever follow that which appears to be a more proper way.
EDITOR.
"I AM STRONG IN HIM."
By Editor
The other day I was requested by a brother minister, who was unwell, to go and visit a dying child. He told me some remarkable things of this boy, eleven years of age, who, during three years of sickness, had manifested the most patient submission to the will of God, with a singular enlightenment of the Spirit. I went to visit him. The child had suffered excruciating pain; for years he had not known one day of rest. I gazed with wonder at the boy. After drawing near to him, and speaking some words of sympathy, he looked at me with his blue eyes—he could not move—it was the night before he died—and breathed into my ear these few words: "I am strong in Him." The words were few, and uttered feebly. They were the words of a feeble child, in a poor home, where the only ornament was that of a meek and quiet, and affectionate mother; and these words seemed to lift the burden from the very heart; they seemed to make the world more beautiful than ever it was before; they brought home to my heart a great and blessed truth. May you and I and every one else be "strong in Him."
—Dr. McLeod.
THE CROSS.
By Charles Haddon Spurgeon
AH, but let me put it in other words than you have stated it. You say, if you follow Christ you will be persecuted. And does not the word of God tell you the same? And is it not expressly said, “He that taketh not up his cross and followeth not after Me cannot be my disciple?” Did not the apostle say, “He that will live godly in Christ Jesus must suffer persecution”? What! is nature to be changed for you? Must the apostles and the martyrs endure and suffer great things, and are the little trials that you have to bear to be valid excuses for you? No, by that host who waded through slaughter to a throne—the slaughter of themselves—no, by the men who wear the crowns which they have won on racks and stakes, I pray you do not think that this shall be any excuse for you at God's great day. Or, if you think that it be an excuse that is valid for you now, remember if you reject Christ you reject the crown. If you cannot bear the reproach of Christ, neither shall you have Christ's riches. If you will not suffer with him, neither shall you reign with him.
—Spurgeon.
The Sabbath School.
By Edward Eggleston
THE TEACHERS' MEETING.
There Must Be One.—There cannot be unity without it. There cannot be any good teaching generally prevalent without it. If there is no Teachers' Meeting, the Superintendent should bend his first efforts to have one. It is a very first essential to success.
What it is for.—First of all, to keep alive the interest and earnestness of the teachers. To stimulate them to diligent and earnest work. To give them counsel in regard to the management of their classes. To help each one to understand the lesson. To give each teacher the benefit of the sympathy of all the rest. To train teachers in method in teaching. It is the heart and soul of the school; and, as a rule, the most interested and benefited classes are those whose teachers attend the Teachers' Meetings most regularly.
How Often.—Once a week, if possible. But the superintendent must not undertake impossibilities. If the teachers cannot be gotten together once a week, on account of the multiplicity of other engagements, they should at least meet once in two weeks. But the pastor should take care that other meetings are not placed above this. Neither the weekly prayer-meeting, nor, indeed, any other of the week evening meetings compare in importance with that one where the "workers" of a church prepare themselves for the church's greatest work. As a rule, a weekly meeting is better sustained than any other.
Perseverance.—It is the hardest thing about the school to do. To sustain the Teachers' Meeting will tax all the Superintendent's patience and perseverance. But if he begin with a firm conviction of its importance, he will never cease to strive for the accomplishment of this good end—an end rarely ever perfectly attained.
Means.—There are some means of securing a good attendance, which must be observed. 1. Never regard a meeting as a failure if there are two present. If but few attend, make the meeting more interesting than ever. 2. Talk about it, insist upon it, and always mention it to absent teachers in such a way that they will feel that they were missed. 3. Always have something to give your teachers at the meeting—make it worth attending. 4. Begin promptly, and close early. 5. Put your heart and soul into the meeting.
The Leader.—The Superintendent is the true leader. During the time devoted to lesson-study he may give place to his pastor, or some one else, if better adapted to the work than he is himself. But the Superintendent should always have general charge, and it is far better that he should conduct it throughout, unless in some special cases.
How Conducted.—Never monotonously. It is usually better to give the first half of the meeting to the study of the lesson. This should never be allowed to wander on without purpose. Do not allow curious discussion. Politely shut it off. There are three great points to be brought out. 1. What are the difficulties to be explained? 2. What are the practical lessons to be enforced? 3. How should this lesson be taught? It is often well, after the lesson, to have ten or fifteen minutes of free, social conversation. It makes the teachers acquainted with each other, and makes the meeting free from stiffness. There are then two inquiries which should be made in regard to the school. Do not propose more than one or two on the same evening. 1. Are there any suggestions to be made in regard to the general management of the school? This should be asked not oftener than once a month. The counsel given should never be in the way of dictation to the Superintendent, but should be carefully heeded by him. 2. How is the attendance in your class? 3. What do you find to be the best way of securing constant attendance? 4. Do you visit your scholars? 5. Is there any religious interest in your class? It is often best to ask the different questions of different teachers. Very frequently it will be found best to ask the general question: How do you get on in your class? Or, What is the state of your class? The closing of every meeting should tend to bring back the teachers to a sense of their responsibility. Apply some thought in the lesson to your own heart, and that of your teachers, and then engage in prayer. Let the closing prayer be brief. Let it breathe the burden of the souls of the school. It should always be offered by the Superintendent. Call on others to open, but let the Superintendent close.
Where.—At the most convenient place. Sometimes at the houses of teachers, sometimes in some room connected with the church or chapel in which the school meets.
Results.—If one teacher comes, if one class is better taught, if one soul is saved, through the quickening influence of the meeting, then it is not in vain that you have labored.
—E. Eggleston in S. S. Manual.
KISSING AND CLEAVING.
By Theodore L. Cuyler
"ORPAH kissed her mother-in-law; but Ruth clave unto her." The kiss was good; but the cleaving was better. Orpah showed that she had enough affection for the sad old mother of her dead husband to give her a kiss, but she had not enough to quit her native land, and go with her to the land of God's people. One could give what was cheap and easy; she was not ready to make the sacrifice that cost something. In this pathetic little touch of human history, pictured to us in the matchless story of the Moabitish woman, we see a parable that illustrates thousands of experiences in our own days. To "salute" Christ by an act of public profession at His table is easy. It usually costs but little; for in these times it requires no great self-denial to join a Christian church. It may even be a popular step, and give credit and currency in society. No "spoiling of goods" or dungeons await a profession of Christianity in America, as it once did in Asia Minor and in Rome.
It cost something for Ruth to cleave unto Naomi. We always feel glad that she could not have foreseen the handsome estate and rich kinsman that was waiting for her at Bethlehem—for that would have subjected her to the suspicion of selfish motives in her choice. She acted from principle, and with no hope of earthly reward. "Thy people shall be my people and thy God shall be my God," was a noble confession of faith. The beauty of it lay in the fact that she carried it out, and took the decisive steps that showed her heart and conscience was in what she said. The glowing excitements of a revival commonly fill up our church memberships with not a few Orpahs among the godly-minded Ruths. In a little while the Orpahs are back in the world again, to their own sin, and the church's sorrow. Profession is easy; then comes the test of performance. Revivals cover the threshing-floor with sheaves. The duller and more monotonous seasons that come afterwards winnow out the wheat from the chaff. In this solemn and significant fact lies the reason why, with all the occasional large gatherings, the actual working force of Christians increases so slowly.—T. L. Cuyler.
GOD A REFUGE.
It is hard to keep the helm up against so many cross-winds as we meet withal upon this troubled sea of life. I therefore cast all my concerns on the Lord. In the midst of painful events, I say with myself, Is this an affair in which God will not choose for me? or is it an affair in which he will choose otherwise than well? Can infinite wisdom be mistaken? Can perfect goodness intend me evil? Have I left my eternal interests with God, and can I not trust him with those of time? I find that while faith is steady, nothing can disquiet me; and when faith totters, nothing can establish me. If I stay myself on God, and leave him to work in his own way and time, I am at rest, and can sit down and sleep in a promise, even when a thousand troubles rise up against me; therefore, my way is not to plan beforehand, but to go on with God day by day. “Sufficient unto the day is the evil thereof.”—Leaflet.
Joseph in Egypt
JOSEPH IN EGYPT.—Mr. Brugsch, a German, who has spent many years in Egypt, and is familiar with the language of the hieroglyphics, finds therein many proofs of the accuracy of the Bible account of Joseph's life in Egypt. Pharaoh has proclaimed before him "bow the knee," a word still retained in the hieroglyphic dictionary, and adopted by the Egyptians to express their feeling of reverence at the sight of an important person or object.
He bestowed on Joseph the high dignity of a Zophnatpaneakh, "governor of the Sethroitic name." The offices which Joseph attributed to himself, before his family, were of Egyptian origin, and well known at that time. The name of his wife is pure Egyptian, and almost entirely confined to the old and middle empire. The father of his wife is a pure Egyptian.
Mr. Brugsch finds also the record of a famine in the inscriptions, which, as famines were almost unknown in Egypt, he thinks must be identical with the one recorded in Genesis. A hieroglyphic record reads, "I collected the harvest, a friend of the harvest-god. I was watchful at the time of sowing. And now when a famine arose, lasting many years, I issued out corn to the city to each hungry person,"
Varied School Exercises
School exercises must be varied. Do not ever let them become monotonous. Let them always be suitably short.
THE S. S. WORK IN SOUTHERN CALIFORNIA.
By W. C. White
At our Lemoore camp-meeting considerable time was devoted to the Sabbath-school work. The schools in that section of the State were well represented at the meeting, and all present seemed to take a lively interest in this branch of the work. We have never attended a meeting where there was more cheerful readiness to engage in the work, or a more hearty response to every effort to make the meetings interesting and profitable. The regular schools, held each Sabbath morning, were the most quiet and orderly camp-meeting Sabbath-schools we have enjoyed. Of the one hundred and fifty members nearly one third were children, and the animated recitations showed that the limited time for the preparation of lessons had been well employed.
From the report of the secretary, J. M. Loveland, we take the following:—
"The first meeting held Friday afternoon, being necessarily brief, was occupied mostly in making arrangements for the school in the morning. Seventeen teachers were chosen and assigned positions in various parts of the tent. In the morning these were in their appointed places twenty minutes before the time ready to welcome their scholars, many of whom also came early, so that everything was in order ready to begin the school promptly at nine o'clock. About one hundred and fifty joined in the exercises. The lessons used were the regular lessons for that Sabbath in the Instructor and Lesson Sheet, and lesson fifty-eight in "Bible Lessons for Little Ones No. 2." In the S. S. meeting held during the week, the best methods for teaching and studying the lessons were quite fully discussed. Several brethren of extensive experience in teaching day school made strong pleas for the use of illustrations in teaching and studying. It is largely through the eye that the mind, especially of the child is to be reached. Grown people often take advantage of the power of illustration in conversing with each other. They have learned that if they would have what they are saying make an impression on the one they are addressing they must in some way draw the attention of the eye. How much more important is this if one would interest children.
"A committee on resolutions was appointed and a committee to advise in regard to the best lessons for the schools in their districts. This committee reccommended the adoption of the lessons suggested in the circular sent to each school by the committee appointed at the general meeting at Oakland.
"Resolutions were passed reccommending that a meeting of the officers and teachers of each school be held at least once a month to consult about matters pertaining to the interest of the school; also that it is the duty of teachers to provide themselves as far as possible with all the helps which will conduce to their efficiency. From the amount of Bible geographies, dictionaries, atlases, etc., which the brethren carried away with them, we judge they intend to carry out this resolution. It was also recommended that a Sabbath-school council be held in connection with each District Quarterly Meeting.
"The Sabbath-school on the second Sabbath of the meeting was conducted very much the same as the previous Sabbath. The general exercises in the children's division were conducted in a very interesting manner by Bro. Traber. The lesson was charted out on the blackboard, and the facts so arranged that by going over the lesson three or four times, first bringing out a few main points, and afterward more particulars, the children were soon able to give the whole story in their own words."
W. C. WHITE.
MATTHEW XXIV.
By Editor
A STRIKING point of similarity between Matt. 24 and those parts of the book of Revelation which refer to the closing scenes of this dispensation, is that which refers to the working of miracles to deceive. These are the words of the Saviour:-
"Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs and false prophets, and shall show great signs and wonders; insomuch that, if possible they shall deceive the very elect." Matt. 24:23, 24.
In Rev. 13:11-17 is a prophecy of these wonders, wrought by a certain power called the beast with two horns like a lamb, by means of which he deceives the world, and fastens upon the people a system of false worship. Against this work of deception and falsehood, God causes a warning to be proclaimed, which is found in chap. 14:9-12. And this warning is given just before the Son of man appears to reap the harvest of the earth, which takes place at the end of this dispensation. See Matt. 13:38, 39, and Joel 3:9-15.
These miracles are again shown at the very conclusion of their work, in Rev. 16:12-14. Here also is shown the object of the deception which is wrought by "the spirit of devils working miracles." It is to gather the kings and the people of the earth to the battle of the great day of God Almighty. And at this point of time the Saviour says, "Behold, I come as a thief. Blessed is he that watcheth."
The "great day of God," mentioned in this text, is that "day of the Lord," "day of his wrath," or "day of the Lord's anger," so often spoken of in the Scriptures, and which immediately succeeds the day of salvation. By comparing the texts to which reference has now been made, it evidently appears that Matt. 24, refers to the same period of time that is referred to in Rev. 13, 14, and 16, Matt. 13:38, 39, and Joel 3:9-15. The deceptions are put forth and the world is deceived, the Son of man appears, the harvest is reaped, the battle is fought and the enemies of God are overthrown.
Now we have a most important consideration to present to the minds of the readers. We think we have given, in articles written some time since and in these of more recent date, facts and reasonings to prove that the coming of the Lord, mentioned in Matt. 24, is a literal, personal, visible coming. We have no idea that these facts can be controverted, or that these reasonings can be refuted. But if the question be asked to us, Do you, then, believe that the instruction of this chapter was given to prove that the second coming of Christ will be literal and personal even as his first was? we answer, No; we do not. No such object was in view; no question concerning the nature of his coming was asked. Mark well this point. The disciples did not ask him, Master will you actually come to this world again, that we may behold you personally as we see you now? No, no. This was not yet a matter of query. The Universalist or spiritualizing view of the second coming was not yet invented. Nor did the Saviour say, When ye see these things, then ye may know that my coming is personal and visible.
The question was, "What shall be the sign of thy coming, and the end of the world?" It was a question concerning a certain event, and the time of its fulfillment; and the answer was to this question, and to no other. And to the end it was direct. "When ye shall see all these things, then know that it is near, even at the doors."
Thus is shown the great mistake made by a majority of those who study this chapter. They appear to think that the sole object of the Saviour was to guard his followers against the idea that they can know anything about the time of his coming. But to the contrary he leads our minds down through a series of events and signs with the special object that we may know the time; not, indeed, the day nor the hour; but the time when it is near—very near,—even at the doors.
Verse 36 is only perverted when it is used to justify the oft-repeated assertion, that "we cannot tell anything about the time of the Lord's coming." When our opposers quote this verse, we accept its statement fully and cheerfully. They seem to have exceeding strong confidence in our Saviour's words, that we cannot tell the day nor the hour. We have equal confidence in this declaration. But will they accept, with the same confidence, the statement in verse 33, which gives assurance that we may know when it is near? If they accept this as they do verse 36, then the controversy of this chapter is ended. If they do not accept it, but still insist that we cannot know, then how can they consistently claim to be believers of the Saviour's words? We invite all readers to look candidly at this point, and answer to their own hearts before God this question, For what was the instruction of this chapter given? If the Lord did not intend that his people shall know anything about the time, what is the meaning of his words in verse 33? He says we may know when his coming is near, and we have too much reverence for, and fear of his word to contradict him.
And more than this, we believe that verse 33 is not merely instructive, but also preceptive. It contains, not only a statement, but a commandment. It does not barely inform us that we may know, but it commands us to know. The Saviour spoke in the imperative; and therefore no one can justly claim exemption, and say, it makes no difference whether we know, or do not. To say that we cannot know, is to slight the words of the Lord. To refuse to diligently and prayerfully search in order to know, is to disobey the Lord's commandment. Reverence, humility, and a spirit of obedience, all call for a careful examination of our Saviour's teachings, and a reception of the evidence of his near coming.
And this view is yet further confirmed by the illustration of the case of Noah. "But as the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." Verses 37-39. This shows that we cannot innocently be ignorant on the subject of the Lord's soon coming. It will be a terrible calamity in that day to those who do not know, even as it was to the world in the days of Noah because they did not know of the approaching time of the flood. If they had had no means of knowing they would, of course, have been innocent, and have escaped destruction.
But they might have known, for Noah warned them by his preaching, and yet more forcibly in building the ark. In this "he condemned the world." Heb. 11:7. He proved his faith by his works. They proved their unbelief, and were justly condemned. They turned away from his warnings, and forgot his words, and so the flood came when they did not expect it—they did not know,—and took them all away. So will it be when the Son of man is revealed.