BEFORE going further, let us have some definitions to keep in our mind. Justification is "a showing to be just, or conformable to law, rectitude, or propriety." Condemnation is "the judicial act of declaring guilty, and dooming to punishment." The two words are directly opposite in meaning; and we have the inspired declaration that all the world are guilty (condemned) before God, and that by the deeds of the law none can be justified.
That there may be no possibility of a mistake, we will compare Rom. 2:13 and 3:20 a little further. Both are true, but they do not both apply to the same classes. The first is a universal truth. The doers of the law, wherever or whenever they are found, are justified. It cannot be otherwise. But in this world there are no doers of the law. There may be many who are trying to do it; but whatever degree of success they may have, they cannot be called doers of the law, for they have repeatedly broken it. Suppose now that it were possible for a man to turn squarely around and keep the law perfectly, would he be justified? By no means. The law requires that all there is of us shall be devoted to it all the time. Then if a man gets behind, he can never catch up. Since all our strength is required for each hour, it is plain that the perfect performance of duty during any hour will not in the least degree make up for the non-performance of duty during any other hour. There can be no such thing as works of supererogation. While the law justifies us in the performance of good deeds, it cannot, as a matter of fact, justify us for a single moment, no matter how good our present actions may be, since on its very first application to us, it must detect the past sin, and consequently must condemn us. Justification and condemnation must have reference to our whole lives; and since, however good we may be for a portion of our lives, at the end it will be seen that we have not done all our duty, we must therefore stand condemned. The law is just and good, and therefore it can never declare a guilty man innocent. Is there, then, no hope for any? Since all have sinned, must all receive the wages—death?8Will the law with its unrelenting grasp forever hold all the world in the bondage of death? Such would be the case, and there would be no hope for any, had not "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. All the world are guilty before God, because all have sinned; but they may be "justified freely by his grace through the redemption that is in Christ Jesus." Rom. 3:24. There is "hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption." Ps. 130:7. Let us read Paul's brief but wonderfully clear statement of how we may be justified:—
"Being justified freely by his grace through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus." Rom. 3:24-26.
Take notice that this is not indulgence for sin, nor remission of the law, but remission of sins. The sins are remitted—sent away. By this process, the sins are taken from the individual, so that he may be counted as though he had never committed them. Note also the fact that it is by the grace of God that we are justified, through the redemption that is in Christ Jesus. There is no antagonism between the Father and the Son; both are concerned in the great work of man's redemption. The death of Christ, inasmuch as the Lord "laid upon him the iniquity of us all" (Isa. 53:6), made it possible for God to justify those who have faith in his blood.
"To declare his righteousness for the remission of sins that are past." Christ's righteousness was perfect. He delighted to do the will of God, because the law—God's will—was within his heart. Ps. 40:8. He "did no sin, neither was guile found in his mouth." 1 Peter 2:22. He alone, of all the people who ever trod this earth, could challenge even his enemies to find in his life one trace of sin. John 8:46. We have learned that righteousness is obedience to the law. Now it is because of unrighteousness—disobedience to the law—that man is condemned. If by any means a man's whole life could be made to appear in perfect harmony with the law, it is evident that that man would be justified. It is also evident that if the sins of his life could be removed, his life would appear in harmony with the law of God. Now this is just what is done. Christ's righteousness is declared for the remission—taking away—of those sins. As Christ's life is worth infinitely more than the lives of all the world, so through his death his righteousness may be made to take the place of the disobedience of all those who will have faith in him. We may say that an exchange is made: Christ takes upon himself the sins of all our past life, and in return lets his righteousness be counted as ours. When this is done for a man, the law can do no other than justify him. It demands perfect obedience in the life, and that is what it finds. It matters not to the law that the obedience which it finds in the man's life is not really his own; it is counted as his own; and since the obedience is perfect, the law cannot condemn. Christ suffered the penalty for the sins which the man actually committed (Isa. 53:6, 10; 2 Cor. 5:21; 1 Peter 2:24), and thus God can be perfectly just and at the same time justify a man who has sinned. But this can be done only for those who have faith in Christ's blood.
It must not be forgotten that we are now speaking only of the sins that are past. It is impossible that remission of sins could have reference to anything else, for that which does not exist cannot be taken away; and to justify a man for sins not yet committed, in other words, to grant indulgence for sins, would throw contempt on the law, and bring in anarchy and ruin. And no sins are remitted, except of those who believe in Jesus. If any are Christ's, they are Abraham's seed (Gal. 3:29), and therefore, with him, their faith is imputed unto them for righteousness. James 2:23.
"Therefore," says Paul, "we conclude that a man is justified by faith without the deeds of the law." Rom. 3:28. This does not mean that the law is ignored, and that a man who disregards the law can be justified. Nothing of the kind. There could be no justification in such a case; for justification has no connection with injustice, and to clear a guilty man—a violator of the law—is an act of injustice. The Lord says that he "will not at all acquit the wicked" (Nahum 1:3), and he does not; for the blood of Christ cleanses from all sin (1 John 1:7), and when this is applied to an individual, as it is to all who have faith in it, it frees him from guilt, and then he must necessarily stand justified. But the man could not be justified if the law were left out of the account; for justification, as we have already learned, is "a showing to be just or conformable to law."
But this will not be done for a man who does not acknowledge the justice of the law which condemns his sins, and, repenting of them, promise obedience to the law. No just governor would pardon a man under any other circumstance. Here is a man who has been convicted of theft; he petitions for a pardon, but unless he promises to reform, he will not be likely to get it. If he persists that he has a right to steal, and has no intention of reforming, nothing can secure his pardon. Of course this is not a perfect parallel to the sinner pleading with God for forgiveness; for when a man receives pardon from an earthly ruler, his guilt remains the same as ever; but when he receives a pardon from God, the same blood which secures the pardon, takes away the sin.
The statement that a man is justified by faith, without the deeds of the law, is only a summing up of Paul's argument, which we have already given. No amount of work will have the slightest effect in securing justification by the remission of past sins. That which is done, we cannot undo.
Nothing that we can do can alter the fact that we have sinned. Your past life has been full of sin, and you want to become free from the guilt of it; what can you do? Though you were able to keep the law without the slightest deviation, that would not remove a single sin. You can do nothing but "believe on the Lord Jesus Christ." He says: "Come unto me, all ye that labor and are heavy laden [with sin], and I will give you rest." Matt. 11:28. The blood of Jesus Christ, and that alone, can cleanse from sin. So we conclude, with Paul, that "a man is justified by faith, without the deeds of the law."
We have said that no work of ours, however perfect it may be, can atone for past transgressions; that even though we should be able to turn around and keep the law perfectly, that would not remove a single sin. As a matter of fact, however, it is impossible for the sinner to do any good work, even though it would be counted in his justification. "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Rom. 8:7. "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would." Gal. 5:17. This means, of course, while we are serving the flesh, and out of Christ; for Christ says: "Without me ye can do nothing." John 15:5. This was said to those whose sins had been forgiven, and will certainly apply, with all its force, to those who have never known Christ. Christ says that "out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Matt. 15:19. These are the works of the flesh (see the complete list in Gal. 5:19-21), and are what men do by nature. Men may have good desires, but they cannot do what they would. Gal. 5:17. The law of God is so extensive and perfect in its requirements that the best efforts of fallen man, unassisted, must fall far short of it. And this thought makes us understand still more clearly the statement that a man is justified by faith, without the deeds of the law; for every act that the man performs before he comes to Christ, no matter how good his intentions may be, only sinks him the deeper in condemnation.
"Not all our groans and tears,
Nor works which we have done,
Nor vows, nor promises, nor prayers,
Can e'er for sin atone.
"Relief alone is found
In Jesus' precious blood;
'Tis this that heals the mortal wound
And reconciles to God."
And so the sinner, appalled at the multitude of his sins, which like a mountain upon his back well-nigh sink him into despair, having lost all confidence in himself, may sing,—
"Just as I am,—without one plea,
But that thy blood was shed for me,
And that thou bid'st me come to thee,
O, Lamb of God, I come.
"Just as I am—and waiting not
To rid my soul of one dark blot,
To thee, whose blood can cleanse each spot,
O, Lamb of God, I come."
E. J. W.
THE COMMANDMENT FOR SUNDAY-KEEPING
By A. T. J.
"The Abiding Sabbath."
THE COMMANDMENT FOR SUNDAY-KEEPING
THE author of the "Abiding Sabbath" insists that the Sunday-sabbath "is established as an apostolic institution;" and that "the religious use of Sunday" has "the high sanction of apostolic authority;" not only by the example of the apostles, but by their plain commands—in fact, by commands so plain that they cannot be misunderstood. Thus he says:—
“Preachers of the gospel of the resurrection and founders of the church of the resurrection, they [the apostles] gave a new, sacred character to the day of the resurrection by their own example and by their explicit injunctions.”—P. 198.
Now an “injunction” is, “That which is enjoined; an order; a command; a precept.” Enjoin, is “to lay upon, as an order or command; to give a command to; to direct with authority;” “this word has the force of pressing admonition. It has also the sense of command.” “Explicit denotes something which is set forth in the plainest language, so that it cannot be misunderstood.”—Webster. “Explicit injunctions,” then, are commands that are set forth in language so plain that they cannot be misunderstood. Therefore Mr. Elliott’s unqualified declaration is that, by commands so plain that they cannot be misunderstood, the apostles have given a sacred character to Sunday. But everybody who ever read the New Testament, knows that that is not true. And so does Mr. Elliott; for on page 184 he plainly confesses “the complete silence of the New Testament so far as any explicit command for the Sabbath or definite rules for its observance are concerned.” And that by the word “Sabbath” in this place he means the Sunday is undoubted, because he immediately begins an argument to account for this “complete silence,” and to justify it. But knowing, and confessing, as he does, “the complete silence of the New Testament so far as any explicit command” for the observance of the first day of the week is concerned, it is impossible to conceive by what mental process consistent with honesty, he could bring himself, in less than fifteen pages from these very words, to say that the apostles gave a “sacred character to the day of the resurrection by their own example and by their explicit injunctions.” Compare pp. 184 and 198.
And it is by such proofs as this that Sunday is shown to be the Lord’s day and the Christian Sabbath! It is such stuff as this that Professor William Thompson, D. D., Professor Llewellyn Pratt, D. D., and Rev. George M. Stone, D. D., all of Hartford, Conn., “after a careful (?) and thorough (?) (!) examination” accounted worthy of a prize of five hundred dollars; and to which, by a copyright, the American Tract Society has set its seal of orthodoxy.
But although he finds this “complete silence,” he finds no difficulty in accounting for it; and here is how he does it:—
“It is not difficult to account for the complete silence of the New Testament so far as any explicit command for the Sabbath or definite rules for its observance are concerned. . . . The conditions under which the early Christian church existed were not favorable to their announcement. . . . The early church, a struggling minority composed of the poorest people, could not have instituted the Christian Sabbath in its full force of meaning. The ruling influences of government and society were against them.”—P. 184.
Therefore, according to this five-hundred-dollar-prize Christianity, commandments for the observance of Christian duties can be announced only when the conditions under which the church exists are favorable to their announcement; that is, when the ruling influences of government and society are in favor of it. And the one great distinguishing institution of Christianity is dependent upon “the ruling influences of government and society,” for “its full force and meaning”! Christians can wear the badge of their profession only when the majority favor it! We confess that that is in fact the true doctrine of the Sunday-sabbath. We have heard it preached often. And we know that is the doctrine upon which it was based in the origin of its claim to Christian recognition. But is that the kind of religion that Christ instituted in the world? Is that the manner of “Christian walk and conversation” to which he referred when he said, “Enter ye in [strive to enter in] at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat; because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it”? Was it to incite his disciples to faithfulness under the favor of “the ruling influences of government and society” that Christ said, “The brother shall deliver up the brother to death, and the father the child; and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake; but he that endureth to the end shall be saved”? Was it to induce the “early Christian church” to wait for the sanction of the majority, and the favor of “the ruling influences of government and society,” that Christ gave the command, “What I tell you in darkness, that speak ye in the light; and what ye hear in the ear, that preach ye upon the house-tops. And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell”? The fact is that Mr. Elliott’s reason for the “complete silence” of the New Testament in regard to a command for the observance of the Sunday, as well as the doctrine of the Sunday-sabbath itself, is contrary to every principle of the doctrine of Christ.
Well, then, according to Mr. Elliott’s scheme of Christian duty and faithfulness, when was the “Christian Sabbath” really instituted “in its full force and meaning”? He tells us plainly. Hear him:—
“For the perfect establishment of the Christian Sabbath, as has already been observed, there was needed a social revolution in the Roman empire. The infant church, in its struggles through persecution and martyrdom, had not the power even to keep the Lord’s day perfectly itself, much less could the sanctity of the day be guarded from desecration by unbelievers. We should expect therefore to find the institution making a deepening groove on society and in history, and becoming a well-defined ordinance185nance the very moment that Christianity became a dominant power. That such was the case the facts fully confirm. From the records of the early church and the works of the Christian Fathers we can clearly see the growth of the institution culminating in the famous edict of Constantine, when Christianity became the established religion of the empire.”—P. 213.
Now as there was no command for the observance of the Sunday institution, and as it was not, and could not be, kept by the “struggling minority” that formed the early Christian church, the “deepening groove on society and in history” that was made by the institution,” could have been made only by influences from beyond the struggling minority, i. e., from the majority. And that is the fact. The majority were heathen. The worship of the sun was the chief worship of all the heathen. And as ambitious bishops, in their lust of power, of numbers, and “of the ruling influences of government and society,” opened the way for the heathen to come into the church, bringing with them their heathen practices and customs; the day of the sun, being the chief of these, thus gained a place under the name of Christianity, and so went on making its “deepening groove on society and in history,” until it culminated in “the famous edict of Constantine,” in honor of “the venerable day of the sun,” and commanding its partial observance. Of this famous edict, we shall let the author of the “Abiding Sabbath” himself tell:—
“The Emperor Constantine was converted, and Christianity became, practically, the religion of the empire. It was now possible to enforce the Christian Sabbath and make its observance universal. In the year 321, consequently, was issued the famous edict of Constantine commanding abstinence from servile labor on Sunday. The following is the full text:—
“‘The Emperor Constantine to Helpidius.
“‘On the venerable day of the sun, let the magistrates and people living in towns rest, and let all workshops be closed. Nevertheless, in the country, those engaged in the cultivation of land may freely and lawfully work, because it often happens that another day is not so well fitted for sowing grain and planting vines; lest by neglect of the best time, the bounty provided by Heaven should be lost. Given the seventh day of March, Crispus and Constantine being consuls, both for the second time.’”
—P. 228.
The man who can see in the life of Constantine any evidences of conversion, possesses a degree of penetration truly wonderful; equal, indeed, to that which can discern “transient elements” where it demonstrates that there are none. The one act of Constantine which is most nearly consistent with the idea of conversion, was performed in March, A. D. 313, eight years before the earliest date we have ever heard claimed for his conversion. That act was the edict of Milan, “the great act of toleration,” which “confirmed to each individual of the Roman world the privilege of choosing and professing his own religion,” and stopped the persecution of Christians. But even this one act that was consistent with conversion, was undone by his “conversion,” for soon after his “conversion” the edict of Milan was revoked. We shall name here some of his principal acts after his “conversion:” March 7, A. D. 321, he issued an edict in honor of the venerable day of the sun. The very next day, March 8, 321, he issued an edict commanding the consultation of the soothsayers. In 323 Licinius was murdered by his orders, in violation of a solemn oath given to his own sister, Constantia. In 326 he was guilty of the murder of his own son, Crispus, his nephew, Licinius, and his wife, Fausta, to say nothing of others. To the end of his life he continued to imprint the image of Apollo, the sun-god, on one side of his imperial coins, and the name of Christ on the other. In view of these things we sincerely doubt that he was ever converted at all. And we most decidedly call in question the Christian principle that could dwell consistently with a life so largely made up of heathen practices, and stained with so much blood.
But to say nothing further on the subject of the “conversion” of Constantine, it is evident from Mr. Elliott’s argument that the “influences of government and society” which were essential to the complete sanctity of the “Christian Sabbath,” and for which it was compelled to wait nearly three hundred years, were embodied in an imperial edict of such a man, in honor—not of the Lord’s day, nor of the Christian Sabbath, nor of Christ, but—of the venerable day of the sun; that the legislation which was to enforce the “Christian Sabbath,” and make its observance universal, was a piece of legislation that enforced the “venerable day of the sun,” and made its observance partial, that is, obligatory upon only the people who lived in towns, and such as worked at trades; while country people might freely and lawfully work.” However, on the nature of this legislation, we need ourselves to make no further comment. The author of the “Abiding Sabbath” exposes it so completely that we can better let him do it here. He says:—
“To fully understand the provisions of this legislation, the peculiar position of Constantine must be taken into consideration. He was not himself free from all remains of heathen superstition. It seems certain that before his conversion he had been particularly devoted to the worship of Apollo, the sun-god. . . . The problem before him was to legislate for the new faith in such a manner as not to seem entirely inconsistent with his old practices, and not to come in conflict with the prejudices of his pagan subjects. These facts serve to explain the peculiarities of this decree. He names the holy day, not the Lord’s day, but the “day of the sun,” the heathen designation, and thus at once seems to identify it with his former Apollo-worship; he excepts the country from the operation of the law, and thus avoids collision with his heathen subjects.”
—P. 229.
Now as he had been particularly devoted to the worship of Apollo, the sun-god; as he had shaped this edict so as not to be inconsistent with his old practices, and not to conflict with the prejudices of his pagan subjects; as he gives the day its heathen designation, and thus identifies it with his former Apollo-worship; and as in it he avoids collision with his heathen subjects; then we should like to know where in the edict there comes in any legislation for his Christian subjects. In other words, if he had intended to legislate solely and entirely for his heathen subjects, and to enjoin a heathen practice, could he have framed an edict that would more clearly show it than does the one before us? Impossible. Therefore, by Mr. Elliott’s own comments, it is demonstrated that the famous edict of Constantine was given wholly in favor of the heathen, enjoining the observance of a heathen institution, Sunday, in honor of the great heathen god, the sun. And if that was to favor Christianity (?), then so much the worse for the Christianity (?) which it favored. At the very best it could only be heathenism under the name of Christianity.
Such is the command, and such its source, that it is seriously proposed shall be observed instead of the holy commandment of the living God, spoken with a voice that shook the earth, and twice written with his own blazing finger upon the enduring stone. Such is the day, and such its sanctions, that it is proposed shall wholly supplant the day to which have been given “the highest and strongest sanctions possible even to Deity”—the day upon which he rested, which he blessed, which he sanctified, and which he has distinctly commanded us to keep, saying, “Remember the Sabbath day, to keep it holy.” The seventh day is the sabbath of the Lord thy God; in it thou shalt not do any work. The observance of the seventh day is that which we, by the word of God, urge upon the conscience of every man. But if we had no better reasons for it than are given in this five-hundred-dollar-prize essay, or than we have ever seen given, for the observance of Sunday, we should actually be ashamed ever to put our pen to paper to advocate it. A. T. J.
The Cause in England.
By J. H. Durland
AS THE readers of the SIGNS do not often have the privilege of reading of the work in this field, I will try to write something, which I hope may be of interest to those who love the cause of present truth.
I am glad to say that we meet with things every week that encourage us to believe that the message is taking hold of hearts. Orders for our publications are increasing, which shows that those who read are becoming interested. But a few days ago I met a gentleman at Exeter, who had just read "The Sanctuary," which I had left for his examination. He spoke very highly of the work, saying he had never read such a book before. He purchased it, also "Thoughts on Daniel and the Revelation." He said he had loaned the "Sanctuary" to a local preacher, who had read it and desired to purchase one for his own library, as he had not met with a book before that gave him so much light on the Bible.
While at Southampton, a few days ago, I met with a gentleman who has been a reader of the SIGNS for several years. He thinks he meets with no paper like the SIGNS. He is a man who is carefully watching the progress of the truth, evidently expecting to embrace it, when the way opens before him. Old associations hold him yet, but he advocates the truth wherever he goes. I believe such persons will yet come out on the side of the message, before the work closes.
I find that the SIGNS is liked very much by those who read it in this country. While at Exeter, I visited the reading-room several times, and noticed the SIGNS in the hands of the readers nearly every time. By the appearance of the paper after it had been in the room but one day, I should judge it was read more than any other religious journal on their tables. There must be many persons who are constant readers of the paper, and are becoming acquainted with the truths it teaches. When this country is shaken by the power of the truth, many of these readers will be ready to fall in and help swell the loud cry.
Not only do we find people becoming interested in the truth, but we find that there are some accepting it. When they once decide to obey, I know of no people who will sacrifice more to advance this cause than the English people. When making an appeal for means to aid our tent fund, I received liberal pledges, from those that I knew were having all they could do to furnish food for their families. On inquiring how they expected to meet their pledges, they said they would live with one meal less per day, to help forward God's cause. With this spirit of sacrifice, and the love of the truth in the heart, the Lord will work wonderful things for his people.
In this village (Riseley) we have a company of some fifteen Sabbath-keepers who meet together on the Sabbath. Our Sabbath-school has at present an average attendance of forty-two. There are many more interested. We have a pleasant hall for our meetings, free of rent. Next Sabbath we expect to have a baptism, when five persons will go forward in this ordinance.
The Lord is good, and will carry on his work even in this land. I want to be so connected with it that I may have the overcomer's reward. I ask an interest in the prayers of all those who love this message.
J. H. DURLAND.
Riseley, England, March 2, 1886.
Organized Vice and the Majority
By Nashville Christian Advocate
ORGANIZED vice in a minority often proves too strong for the unorganized majority.—Nashville Christian Advocate.
"IN the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God." "In the beginning," that is, before creation, before time was; for in his prayer at the last supper he, said: "O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold the glory which thou hast given me; for thou lovedst me before the foundation of the world." John 17:5, 24. How long before, no finite mind can measure; for in the announcement by the prophet of the place of his birth, when he came into the world, it is said: "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." Micah 5:2. The margin reads, Hebrew, from "the days of eternity." The mind must be able to grasp eternity before it can measure the length of days of the Saviour of the world; before it can know how long the Word was before the world was.
THAT the Word was Jesus Christ is evident from verse 14. He is called the Word of God because through him is revealed to us the thoughts of God, as our words express our thoughts and feelings to others. He is the expression of God's will to the children of men. "For in him dwelleth all the fullness of the Godhead bodily." Col. 2:9. In him is shown the love of God to the children of men. "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him." 1 John 4:9. The words which he spake are the words of God: "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. . . . Whatsoever I speak therefore, even as the Father said unto me, so I speak." John 12:49, 50. In short, in him God revealed himself; for said Jesus, "He that hath seen me hath seen the Father." John 14:9. Christ is the Word of God.
"AND the Word was God." "Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is forever and ever; a scepter of righteousness is the scepter of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." Heb. 1:4-9. The Father calls the Son, God.187
"ALL things were made by him; and without him was not anything made that was made." "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." Heb. 1:1, 2. "God . . . created all things by Jesus Christ." Eph. 3:9. "For by him were all things created, that are in Heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist" (exist). Col. 1:16, 17. Now as Jesus Christ made all things, "and without him was not anything made that was made;" and as "the Sabbath was made" (Mark 2:27), it follows that Christ made the Sabbath. And as the Sabbath was made as the memorial of creation, that man might thus remember and honor the Creator; and as the seventh day is declared to be "the Sabbath of the Lord thy God," who "made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it," it follows that the seventh day is the Sabbath of Christ the Lord. It is Christ who rested the seventh day. It is Christ who blessed and sanctified the seventh day. It is Christ who made the seventh day the Sabbath. And as long as he remains what he is, "The same yesterday, and to-day, and forever," the seventh day must remain the Sabbath. It can change no more than he can change; for he has declared by his living word that it is the Sabbath; and he cannot deny himself.
It is the duty of all men to "honor the Son, even as they honor the Father." John 5:23. It is not enough to honor the Son as Redeemer and King. He must be honored as Creator also, or else he is not honored even as is the Father. Now the Creator has appointed a memorial of creation, by the keeping of which he is remembered and honored as Creator. That memorial is the Sabbath, which he himself has made and declared to be the seventh day. That is the day which Christ the Creator made the Sabbath; it is the day by the observance of which he is honored as Creator. Therefore it is the duty of all men to keep the seventh day as the Sabbath of the Lord. The seventh day is the Sabbath of Christ the Creator. Will you keep it, and so honor him as Creator?
"IN him was life." "The wages of sin is death." Rom. 6:23. "All have sinned." Rom. 3:23. Death has passed upon the whole human race. But in Christ there is life. "The gift of God is eternal life through Jesus Christ our Lord." Rom. 6:23. "He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life." John 3:36. "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." John 6:53. "And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life." 1 John 5:11, 12. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Col. 3:4.
"AND the Word was made flesh." That Word which was in the beginning; which was with God before the world was, even from the days of eternity,—that Word was made flesh. Mark, it does not say that the Word came and dwelt in a body of flesh, though distinct from it, as it is said the immortal soul dwells in the body, so that when the body died the Word left it, as it is said the immortal soul at death leaves the body of man. It says nothing of the kind. It does say, "The Word was made flesh." John says: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life." 1 John 1:1. This could not be said if that Word dwelt in a human body, as the immortal soul is said to do; for no man ever saw what is called the immortal soul, much less did any man ever handle one with his hands. If it be said that it was so, and that only the body died, while the real Word left the body and did not die, then what but a human sacrifice was ever made for the sins of the world? No; "The Word was made flesh," "for the suffering of death." Heb. 2:9. He "poured out his soul unto death;" "Thou shalt make his soul an offering for sin." Isa. 53:10, 12. "I am he that liveth, and was dead; and, behold, I am alive forevermore, Amen; and have the keys of hell and of death." Rev. 1:18. "The Word was made flesh." The Word of God died. And we have a divine sacrifice for sin. "Whosoever believeth on him shall not perish;" for "He is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Heb. 7:25.
"As many as received him, to them gave he power to become the sons of God." "Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. . . . Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is." 1 John 3:1, 2. Thanks be unto God for his unspeakable gift.