THE most interesting feature in the prophecy of the seventh chapter of Daniel, and that which most intimately concerns those who are now living, is the little horn mentioned in verses 11, 20, 21, 24, and 25. It will be remembered by those who read the article in these columns last week, entitled, "An Interesting Prophecy," that, according to the specifications of the prophecy, Rome—the power represented by the great and terrible beast referred to in verses 7, 19, and 23—was divided into ten kingdoms, represented by the ten horns of the beast, and that "there came up among them another little horn." It is to the examination of the power represented by this little horn that the reader's attention is invited.
In giving to Daniel an explanation of the prophecy, the angel said: "And the ten horns out of this kingdom are ten kings that shall arise; and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time." Verses 24, 25.
That the words king and kingdoms, both in the singular and plural forms, are used interchangeably in this chapter, as also elsewhere in the book of Daniel, is shown in verses 17 and 23. In the first of these verses we read, "These great beasts, which are four, are four kings, which shall arise out of the earth;" and in the second we have these words: "The fourth beast shall be the fourth kingdom." If the fourth beast represents a kingdom, certainly the others also represent kingdoms. We are then to understand that "the ten horns out of this kingdom are ten" kingdoms; and this we have seen was literally fulfilled in the division of the Roman Empire into ten parts, between the years A. D. 351 and 476. "And another [kingdom or power] shall rise after them," said the angel, "and he shall be diverse from the first [that is, from the ten], and he shall subdue three kings," or overthrow three of the ten kingdoms. The inquiry naturally arises, What power has risen since A. D. 476 which fulfills this prophecy?
The answer to the question raised in the preceding paragraph is not far to seek. With one voice Protestant commentators reply, The Papacy. But as the opinions of even the most learned men are entitled to weight only as they are supported by sound reasons, let us inquire what are some of the reasons for this opinion.
In the first place, the conditions of the prophecy require that this little horn must spring up among others. It is not a foreign power which develops upon other territory and then overthrows three of the ten, but it stands among them, dividing power with them; and yet it is different from all of them; and such the Papacy certainly was, and still is. The world had never before seen such a power. Civil rulers had before claimed ecclesiastical power, and made themselves the high priests of pagan rites, but what ecclesiastical power had ever before made such claims as those put forth by the bishop of Rome? None; nor has there been another since. Of the fitness of the symbol, Dr. Barnes says: "Could any symbol have been better chosen to describe the Papal power than this? Could we find any now that would better describe it?" The answer must clearly be, None.
But it is not alone in being diverse from all others that the Papacy meets the specifications of the prophecy. It was small at first, so small that great difficulty has been experienced in determining the exact time of its rise; but it grew, and erelong "there were three of the ten horns [the Heruli, the Vandals, and the Ostrogoths] plucked up by the roots" by this power. The last of these powers was overthrown, directly in the interests of the Papacy, in the year A. D. 538, five years after the decree of Justinian declaring the bishop of Rome the corrector of heretics. And as if to mark their power as the one described by the prophet, the Popes, even to this day, wear a triple crown, "a fact," says Dr. Barnes, "that exists in regard to no other monarchs, as if they had absorbed under themselves three separate and distinct sovereignties, or as if they represented three separate forms of dominion."
But literal and full as has been the fulfillment by the Papacy of the specifications already referred to, its fulfillment of verse 25 is even more striking. Says the prophecy: "And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time."
In fulfillment of this, witness the fact that the Pope has, without protest, allowed himself to be styled, "Our Lord God, the Pope;" "Another God upon earth;" "King of kings and Lord of lords;" "The same is the dominion of God and the Pope;" "To believe that our Lord God, the Pope, might not decree as he decreed, is heresy;" "The power of the Pope is greater than all created power, and extends itself to things celestial, terrestrial, and infernal;" "The Pope doeth whatsoever he listeth, even things unlawful, and is more than God." If the assumption of such titles is not speaking "great words against the Most High," the writer would like to know what would fulfill the prophecy.
"And shall wear out the saints of the Most High." Of these words, Dr. Barnes remarks: "Can anyone doubt that this is true of the Papacy?" He then continues: "The Inquisition, the persecutions of the Waldenses, the ravages of the Duke of Alva, the fires of Smithfield, the tortures at Goa—indeed, the whole history of the Papacy, may be appealed to its proof that this is applicable to that power. If anything could have worn out the saints of the Most High—could have cut them off from the earth so that evangelical religion would have become extinct, it would have been the persecutions of the Papal power."
"And he shall think to change times and laws;" evidently the times and laws of God. This, too, has had a marked fulfillment by the Papacy. And has this power indeed thought to change the law of God, the ten commandments? Let its own catechisms answer. The following from "Butler's Catechism" shows how Romanists teach the commandments:—
"Question—Say the ten commandments of God.
"Answer—1. I am the Lord thy God; thou shalt not have strange gods before me, etc. 2. Thou shalt not take the name of the Lord thy God in vain. 3. Remember that thou keep holy the Sabbath day. 4. Honor thy father and thy mother. 5. Thou shalt not kill. 6. Thou shalt not commit adultery. 7. Thou shalt not steal. 8. Thou shalt not bear false witness against thy neighbor. 9. Thou shalt not covet thy neighbor's wife. 10. Thou shalt not covet thy neighbor's goods."
It will be observed that the second commandment, the one which forbids the making and worshiping of images, is omitted. This, however, say they, is not a change, for the second is included in the first. But in the matter of the fourth commandment—third according to their numbering—they admit, or rather boast, a change. In the following from a Catholic work, called the "Abridgment of Christian Doctrine," the Catholic Church asserts its power to change the law, in the following manner:—
"Question—How prove you that the church hath power to command feasts and holy days?
"Answer—By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves by keeping Sunday strictly, and breaking most other feasts commanded by the same church.
"Q.—How prove you that?
"A.—Because by keeping Sunday they acknowledge the church's power to ordain feasts, and to command them under sin; and by not keeping the rest by her commanded, they again deny, in fact, the same power."
The prophecy says that this power would think to change the law of God, and the Papacy comes up and says, "We have done it." What need we further witness? Is not the charge of thinking to do this thing fully proved?
The length of time that this blasphemous power was to hold sway must form the subject for another article. C. P. B.
UPON WHAT IT IS FOUNDED.
By C. P. E.
"The Sabbath," says the Lutheran Observer, "is founded upon the constitution of man. It was ordained at the creation to supply his physical and moral wants, not only during his state of innocence in Eden, but also after the fall and when scattered over the face of the earth. Demanded by the well-being of the family, its institution immediately succeeded that of marriage; and promotive of the best interests of nations, it was enacted as a civil statute, and enforced by moral and legal sanctions, as well as by disciplinary chastisements."
So far as physical rest is concerned one day is just as good as another, and very many people manage to get along very well without any stated day of rest at all. But the matter of physical rest is dwelt upon so much for the reason that to say aught of the57memorial character of the Sabbath is to call attention at once to the fact that the day generally observed as the Sabbath has no claims whatever to be regarded as such. The Sabbath was ordained primarily as the memorial of creation, and in this respect no other day can possibly take its place.
But the evident intent of the Observer's remarks is to show that Sunday-keeping ought to be enforced by law; and on the surface there is a degree of plausibility in the theory, for under the Jewish theocracy Sabbath-keeping was enforced by legal sanctions, but so was the worship of God. Concerning the day of atonement we read: "For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people." Lev. 23:29. But does the Observer think that people should now be put to death for failing to worship God according to his appointment? If not, why not? Certainly no reason can be urged against the one which could not be with equal force against the other.
If, however, such penalties were inflicted in these days, who would decide when they should be inflicted, and upon whom they should be inflicted? Manifestly the strongest party. In Catholic countries Protestants would be punished for alleged violation of the divine law, while in Protestant countries Romanists would suffer like penalties for not doing the same things. And not only so, but the various sects of Protestants would war among themselves, each invoking the powers of the law against the other, all fully believing they were doing God's service. Does not the Observer know that invoking the legal enforcement of any religious duty upon which men differ, as, for instance, as to the binding obligation of the seventh or the first days of the week, and making this or any other religious question a matter of law, is to empower men to decide what is the true faith? Can we afford to do it in this country? C. P. E.
TRUE WORDS.
IN commenting upon the late address of the Pope to the Sacred College, the Christian Oracle (Chicago) says:—
"If there is anything clearly taught in the New Testament, it is the distinction between the State and the Church, the kingdoms of this world and the kingdom of Christ. Nothing has so tended to weaken the power and influence of the cross of Christ as the assumptions of temporal power by those whose business it is to look after the things allotted to them."
These are true words, but their full force is probably not realized even by the men who penned them. Certain it is that thousands in our land to-day who suppose that they are opposed to all union of civil and ecclesiastical power are aiding and abetting the very movement which, if successful, will surely result in the establishment of a system modeled after the Papacy. Should the Blair Amendment, which provides that the principles of the Christian religion shall be taught in the public schools of our land, become a law, some tribunal must decide what constitutes the principles of the Christian religion; and what will that be but the establishment of an American Papacy?
It is true that "nothing has so tended to weaken the power and influence of the cross of Christ as the assumption of temporal power" by religious teachers; and yet, knowing this, the clergy of our own land are striving after civil power to-day as never before. The present almost universal demand on the part of the popular ministry for religious legislation will also greatly "tend to weaken the power and influence of the cross of Christ," but it will greatly strengthen the political influence of the churches and of the ministers, and that is why they are clamoring for it.
A LEADING QUESTION.
By Dudley Marvin Canright
THAT we are living in the last days of human probation, we need not stop to prove to our readers. All omens in the physical, social, political, and religious worlds, together with the "sure word of prophecy," proclaim that the great day of God "is near and hasteth greatly" (Zeph. 1:14), and that the King of righteousness will soon appear. Solemn messages of warning, reproof, and mercy have been given by him to call his professed people from superstition, error, and worldliness, and the sinner from his iniquity, in order that a people may be prepared to meet their Lord. Rev. 14:6-14, et al. The proclamation of these messages, accompanied with the Spirit of God, will rouse men to search anew the Bible, and examine the foundation on which their faith rests. This naturally opens for discussion and decision many questions of morals and faith.
Among these questions none has aroused more discussion and diversity of opinion than the Sabbath question. And this discussion and agitation are not confined to this country alone, but to all Christendom. It has been a growing question for years. Formerly it was discussed almost wholly in religious and church circles; but it has to a great extent left that field and entered the domain of politics.
One of the great causes of difference pertaining to this question is in regard to the day which should be kept as the Sabbath. Few, compared with the multitude, keep the seventh day. The great majority of Christians, nominally at least, hold the first day as sacred. Further than this, not being satisfied with the testamentary evidence for Sunday, its friends are seeking to obtain legislation in its behalf, or laws which will compel all to observe it. Efforts are now being put forth for this purpose in England, France, Germany, Switzerland, Russia, Austria, and, in fact, throughout all Europe. Greater efforts still are now being put forth in our own country. Men are ranging themselves on both sides of this great conflict. In the language of the Hebrew seer, there are "multitudes, multitudes in the valley of decision; for the day of the Lord is near in the valley of decision." Joel 3:14.
All must decide these great moral questions one way or the other. To neglect them entirely is to reject them. To decide wisely and well, we must investigate them, and compare the evidence for either side with some correct standard. This standard must not be ever-changing public opinion, the ever-varying conclusions of so-called science, or the equally contradictory leadings of a misguided, perverted, wrongly educated, prejudiced conscience. The only true standard of morals and doctrine, the only true guide-book to the eternal home of the saints, is the Bible, the word of God.
In the light of that word, we invite our readers to examine the Sabbath question. Many of them belong to the different Protestant denominations. They profess to be guided by the word of God. The denominations with which they are connected profess to take the word of God as their rule of faith and practice; and this is all we ask. The Bible, and the Bible alone, is the only standard of faith. In that word we are told to "fear God, and keep his commandments," for this is our whole duty (Eccl. 12:13, 14); and we will be judged by those commandments. Rom. 2:12; Jas. 2:8-12. Jesus states the same thing when he says that the words which he spake should judge us at the last day (John 12:48); for he simply taught his Father's will. Says the prophet, in speaking of false teachers and false doctrines, "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." And Jesus says, in speaking of the last great day: "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity" (or transgress God's law). Matt. 7:22, 23. It is not profession that is the test of our relationship with God, it is obedience, willing, cheerful, loving obedience. "Not every one that saith unto me, Lord, Lord," says our Saviour, "shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven." Matt. 7:21.
By the above scriptures we can see the importance of obedience to God's will. We cannot obey his will unless we know it. To know it we must study his word. Then let us, dear readers, seek earnestly and honestly to know what God's will is in reference to the Sabbath question, realizing that "to obey is better than sacrifice, and to hearken than the fat of rams." 1 Sam. 15:22. If we thus seek God, we shall find him; and if we walk in the light that shines upon our pathway, as he is in the light, we shall have fellowship, not only one with another, but also with the Father and his Son, Jesus Christ, whose precious blood will cleanse us from all sin. God grant you, dear readers, such hearts as this. In our next we will consider the institution of the Sabbath. M. C. W.
OUR ATTESTATION AND SHIELD.
The proof of the mission of the messenger of God in these days is not miracles. If it were, how could we distinguish between the false and the true? for Satan will work "with all power and signs and lying wonders." 2 Thess. 2:9. And these will be wrought in order "that they may lead astray, if possible, the elect." Mark 13:22, Revised Version. The word here translated signs occurs in Mark 16:17; John 20:30; Acts 5:12, and many other places. It is also translated miracles, as in John 3:2; Acts 6:8; Rev. 13:14, and 16:14. Signs or miracles are wrought by both good and bad; by the messengers of Satan as well as the messengers of Christ; to deceive in sin as well as to confirm in righteousness.
But the great test and great attestor is the "more sure word" of God. The minister of Christ is to "preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine." 2 Tim. 4:1-4. And he is to do this because of the deceptions and departure from that word. If one comes to us manifesting great zeal and power, we are to judge him not by the miracles he works, or by his eloquence and zeal, but by his teaching, and the effects of that teaching. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Isa. 8:20. Not those who do great wonders, but those who do God's will, are his children. See Matt. 7:21-23.
All this is summed up by the apostle in 2 Cor. 6:4-7: "In all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left."
It is not by one proof that the messenger of God is attested, but by many; and the word of truth reveals them all. And those who have the knowledge of the truth, and the love of the truth, will not be deceived. "Thy word," says David, "have I hid in mine heart, that I might not sin against thee." God's truth must be the shield and buckler of his people.
The Sabbath-School.
Old Testament History.
HARDENING PHARAOH'S HEART.
(Lesson 6, February 9, 1889.)
1. WHEN the Lord sent Moses to Egypt, what did he say that he knew of Pharaoh?
"And I am sure that the king of Egypt will not let you go, but by strong hand." Ex. 3: 19, margin.
2. What did he say he would have to do before Pharaoh would relent?
"And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof; and after that he will let you go." Verse 20.
3. Then what was Pharaoh's natural disposition?—Stubborn and self-willed; hard and unyielding.
4. Afterward, what did the Lord tell Moses he would do to Pharaoh?
"And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt." Ex. 7:3.
5. What did he say that Pharaoh's stubbornness would give him an opportunity to do?
"But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the Lord, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them." Verses 4, 5.
6. What first tended to harden Pharaoh's heart?
"And Moses and Aaron went in unto Pharaoh, and they did so as the Lord had commanded; and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh also called the wise men and the sorcerers; now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents; but Aaron's rod swallowed up their rods. And he hardened Pharaoh's heart, that he hearkened not unto them; as the Lord had said." Verses 10-13.
7. What again confirmed him in his stubbornness?
"And Moses and Aaron did so, as the Lord commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. And the magicians of Egypt did so with their enchantments; and Pharaoh's heart was hardened, neither did he hearken unto them; as the Lord had said." Verses 20-22.58
8. Through whose power did the magicians resist the truth, and strengthen the king's evil purpose?
9. What first caused Pharaoh's determination to weaken?
"Then Pharaoh called for Moses and Aaron, and said, Entreat the Lord, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the Lord." Ex. 8:8.
10. When the Lord granted him this favor, what was the result?
"And Moses and Aaron went out from Pharaoh; and Moses cried unto the Lord because of the frogs which he had brought against Pharaoh. And the Lord did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. And they gathered them together upon heaps; and the land stank. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said." Verses 12-15.
11. Did the next plague have any effect on the king?
"And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt. And the magicians did so with their enchantments to bring forth lice, but they could not; so there were lice upon man, and upon beast. Then the magicians said unto Pharaoh, This is the finger of God; and Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had said." Verses 17-19.
12. When the plague of flies came, how was he affected?
"And the Lord did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt; the land was corrupted by reason of the swarm of flies. And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land. And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the Lord our God; lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? We will go three days' journey into the wilderness, and sacrifice to the Lord our God, as he shall command us. And Pharaoh said, I will let you go, that ye may sacrifice to the Lord your God in the wilderness; only ye shall not go very far away; entreat for me." Verses 24-28.
13. When favor was again shown him, what was the result?
"And Moses went out from Pharaoh, and entreated the Lord. And the Lord did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. And Pharaoh hardened his heart at this time also, neither would he let the people go." Verses 30-32.
14. How was Pharaoh affected by the next two plagues?
"And the Lord did that thing on the morrow, and all the cattle of Egypt died; but of the cattle of the children of Israel died not one. And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go." "And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. And the Lord hardened the heart of Pharaoh, and he hearkened not unto them; as the Lord had spoken unto Moses." Ex. 9:6, 7, 10-12.
15. After Pharaoh had so often hardened his heart, what did the Lord do? Verse 12.
16. What was the seventh plague?
"And Moses stretched forth his rod toward heaven; and the Lord sent thunder and hail, and the fire ran along upon the ground; and the Lord rained hail upon the land of Egypt. So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field." Verses 23-25.
17. How did this terrible plague affect the king?
"And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time; the Lord is righteous, and I and my people are wicked. Entreat the Lord (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer." Verses 27, 28.
18. Was his request granted?
"And Moses went out of the city from Pharaoh, and spread abroad his hands unto the Lord; and the thunders and hail ceased, and the rain was not poured upon the earth." Verse 33.
19. What did this favor lead Pharaoh to manifest still more?
"And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more; and hardened his heart, he and his servants. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the Lord had spoken by Moses." Verses 34, 35.
20. When the terrible plague of locusts was sent, what request, confession, and promise did the king make?
"Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and entreat the Lord your God, that he may take away from me this death only." Ex. 10:16, 17.
21. Did the Lord grant his request?
"And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red Sea; there remained not one locust in all the coasts of Egypt." Verse 19.
22. What did the Lord again do to Pharaoh, even by this act of kindness?
"But the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go." Verse 20.
23. In all this record, what especial thing is it that had the effect of hardening Pharaoh's heart?—The rejection of light from God. See notes.
24. With what Scripture is this in harmony?
"Let favor be showed to the wicked, yet will he not learn righteousness; in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord." Isa. 26:10.
25. What is it that makes wicked persons more settled in their determination to sin?
"Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Eccl. 8:11.
26. After the sixth plague, what did the Lord say was the reason he had preserved Pharaoh for so long a time? See note.
"For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth." Ex. 9:15, 16.
27. When God's judgments are in the land, for what purpose is it?
"With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early; for when thy judgments are in the earth, the inhabitants of the world will learn righteousness." Isa. 26:9.
NOTES.
God knows the heart of all men (Acts 15:8; John 2:25), and so he knew the full stubbornness of Pharaoh's nature before he sent Moses to him. Nevertheless he gave Pharaoh ample opportunity to receive the knowledge of God. At first God manifested his power to Pharaoh by simple miracles. But the king rejected this evidence, and not only allowed but invited the devil to destroy its force. Then the Lord began to bring judgments upon Pharaoh, and made himself known in a more marked manner; but still the king's stubborn heart willfully rejected light, even after his magicians—the agents of the devil—had confessed their own impotence, and the power of God. By this means Pharaoh hardened his own heart so much that it was impossible for him to see light. He was in the condition of those of whom Paul speaks when he says:—
"But if our gospel be hid it is hid to them that are lost; in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." 2 Cor. 4:3, 4.
Then God proceeded to harden his heart still more. Paul says of the heathen in general, who were wholly corrupt, that, "even as they did not like to retain God in their knowledge, God gave them over to a mind void of judgment, to do those things that are not convenient." Rom. 1:28, margin. So of those in the last days who willfully reject light, he says that "for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believe not the truth, but had pleasure in unrighteousness." 2 Thess. 2:11, 12.
God always lets men have just what they are determined to have. If they hunger and thirst after righteousness, he will fill them with it; but if they fortify themselves in stubbornness, resist the strivings of his Spirit, and are bound to have their own evil way, then his Spirit ceases to strive with them, and he lets them have darkness to the full. Of those who hate knowledge, and despise God's reproof, he says: "Therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them." Prov. 1:31, 32.
The bearing of this lesson upon the doctrine of a future probation is obvious. In this life God gives to every man ample opportunity to know him, and to accept his salvation. The true Light "lighteth every man that cometh into the world." John 1:9. The rejection of this Light leaves the man in darkness. The light tends to soften and subdue his heart; the rejection of it hardens his heart. After a man has deliberately rejected light, and hardened his heart, additional light and favor only harden his heart the more. So then if, after this life, God should grant man another probation, it would tend, not to his salvation, but to increase his wickedness, and would thus be useless. So it is that if favor be shown to the wicked, his wickedness will not depart from him; and yet in the favor of God there is life, and it is his goodness that leads to repentance all who do repent. The same thing which saves some destroys others, according to the way in which they receive it, just as the same sun which melts wax—hardens clay.
MUCH of our Saviour's teaching was by parables. The word parable signifies to compare together; it means "a similitude taken from a natural object." This method of teaching was in common use in the time of Christ; and long before that time it had been employed by both prophets and philosophers. But while parables were common, our Lord's parables are distinguished above all others for clearness, purity, importance of instruction, and simplicity.
THE parable of the ewe lamb (2 Sam. 12: 1-4) illustrates better than almost any other a very common use of parables, namely, to convey a pointed personal rebuke in such a way as to bring it home to the conscience. Perhaps in no other way could the baseness of David's conduct have been brought home to him so forcibly as it was by the parable of the ewe lamb. Parables were frequently used in this way by our Saviour.
BUT it was not alone for rebuke that our Lord taught in parables; for by means of them he was enabled to arrest the attention of the ignorant, and bring to their minds spiritual truths otherwise quite beyond their comprehension. And not only so, but the truth was made more interesting, more real, to59all. But while this is true, it is also true that in some cases parables served to instruct the honest in heart, those who loved the truth, those whose ears were open to receive it, while they concealed it from others; and indeed such was the case with the parable which forms the basis of this lesson. See verses 11, 12.
WHILE it is true that our Lord spake to some in parables "because they seeing" saw not, yet it does not follow that they did not see the natural meaning of the illustration. The idea is rather that they did not sense the truth which the parables were designed to teach. This is well illustrated by the parable of the wicked husbandmen. Mark 12: 1-12. The Jews knew that he had spoken the parable against them: they literally understood the parable; but, failing to realize their own spiritual condition, they steeled their hearts against it and "left him and went their way." Seeing they saw not, and hearing they did not understand, for they had no realization of their own deplorable spiritual condition.
"BUT unto them that are without," said the Saviour, "all these things are done in parables; that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them." This does not mean that the Saviour purposely concealed the truth from these men, as some may hastily conclude; but rather that they rejected the truth that they might not be compelled to acknowledge the lowly Nazarene as the Messiah. Matthew's account is plainer; he records our Lord's words thus:—
"Therefore speak I to them in parables; because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: for this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their hearts and should be converted, and I should heal them." Matt. 13: 13-15.
THOSE of whom the Saviour spoke were determined not to believe. Even the very officers which were sent to take Jesus returned, saying, "Never man spake like this man;" yet those who sent them answered derisively, "Are ye also deceived? Have any of the rulers or of the Pharisees believed on him?" They steeled their hearts against his teaching: they closed their eyes to the evidences of his divinity, lest they should be compelled to acknowledge that he was indeed the Christ. They were condemned, not because they could not believe the truth, but because light came into the world and they loved darkness rather than light. See John 3: 19.
BUT the Jews are not alone in rejecting light. The sin of turning away from the truth is a characteristic of the last days. Says the apostle, "This know also, that in the last days perilous times shall come." "For the time will come when they will not endure sound doctrine." 2 Tim. 3: 1; 4: 3. And in 2 Thess. 2: 10-12 he tells of some just before the second coming of Christ to whom God shall send "strong delusion, that they should believe a lie," because they have not received the truth in the love of it, but have "pleasure in unrighteousness."
GOD could so manifest himself to men that all would believe; but of what avail would it be? The judgment may be convinced while the heart remains unchanged, as was certainly the case with the generation of Israelites that came out of Egypt. Certainly men could ask for no more mighty manifestations of divine power than they witnessed, yet their continual rebellion attested the fact that they did not love God. They knew him in one sense, yet in their hearts they turned back into Egypt. And even so it is in these days; men who are convinced of the truth against their will, will not give God their hearts.
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