Signs of the Times, Vol. 28, No. 2. (1/8/1902)

Signs of the Times

Jan 8, 1902

Pacific Press Publishing Company · Oakland, California · Jan 8, 1902

THE SHEPHERD'S CALLING.

By G.

No ordinary calling has been so signally honored by the Lord as that of the shepherd. No secular occupation or industry has been so prominently employed by Him as a preparatory school for fitting men to engage in His service, especially those whom He would qualify as leaders of His people. There are some features of the shepherd's life, and some qualifications for success, that are worthy of note. It is a lonely life, with no temptation to display of dress or sumptuous living. It takes one away from the centers of art and commerce to the contemplation of the works of nature, away from communication with men to the grandest opportunities for unmolested communion with God.

The qualifications of a successful shepherd are humility of spirit—a willingness to be isolated from the companionship and common enjoyments of men in society; patience, self-denial, watchfulness, courage, endurance, sympathy for the flock, and care for the interest of the employer.

Examples of faithfulness to God on the part of men following the shepherd's calling hold a prominent place in Biblical history. Abel was a keeper of sheep, and no doubt his connection with them, learning their meek, innocent disposition, especially of the lambs, would help him to appreciate the fitness of the lamb as a type of the promised Saviour, and thus to make his offering by faith.

ABRAHAM, chosen as “the friend of God” to be the “father of all them that believe,” was a shepherd. Isaac, to whom were given all the promises previously made to his father Abraham, was a shepherd. Jacob, the son of Isaac, who likewise inherited the same promises, was a shepherd. Moreover he was for twenty years hired to a most avaricious, exacting man, who took every possible advantage of him in the matter of wages. This experience was instrumental in changing the character of Jacob. Formerly a shrewd intriguer and exacter, he became meek and submissive to God under unjust treatment. When at last the Lord, who had witnessed all of Laban's acts toward Jacob, told his servant to return to Canaan, and Laban tried to restrain him, Jacob reminded his father-in-law and former master of the faithfulness of his service. This reminder gives us a good idea of the character of the shepherd's office, as well as of Laban's injustice. When Laban followed Jacob, and would have compelled him to return but for the Lord's interference, Jacob said to him: “This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto thee. I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.” Gen. 31: 38-40.

JOSEPH, altho sold into Egypt at an early age (about seventeen years) had had some experience with his father's flocks. And when his father and brethren followed him to Egypt, they rendered good service to the king in the capacity of shepherds and herdsmen. Moses also, who after his failure to deliver Israel in his own way, was compelled to flee because of his indiscretion, found occupation as a shepherd in the land of Midian. After an experience of forty years in this humble calling, and in communion with God, he was fitted to become a leader of the Lord's people. He had learned the lessons that the shepherd's calling was so well designed to teach.

WHEN the Lord would place a more worthy man on the throne of Israel to supersede the apostate Saul, he chose a young shepherd, David, the son of Jesse, of Bethlehem. Of the dauntless courage of this young man, we have testimony in his slaying the Philistine giant, Goliath, with a stone from his simple sling. This courage and skill, and faith in God, had been acquired in his youthful experience as a shepherd. When questioned by Saul as to his ability to go out against the giant single-handed, David said: “Thy servant kept his father's sheep; and when there came a lion or a bear, and took a lamb out of the flock, I went out after him, and smote him, and delivered it out of his mouth; and when he arose against me, I

caught him by his beard, and smote him, and slew him. Thy servant smote both the lion and the bear; and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God.” 1 Sam. 17: 34-36, R.V.

THE humility and faith of the young shepherd is shown in his giving the credit to the Lord. He continued: “The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, He will deliver me out of the hand of this Philistine.” In after years the Lord reminded David, by the prophet Nathan, “I took thee from the sheep-cote, even from following the sheep, that thou shouldst be ruler over My people Israel.” 1 Chron. 17: 7.

CHRIST, our Lord, takes to Himself the title of shepherd, saying, “I am the good Shepherd; the good Shepherd giveth His life for the sheep.” And He has surely manifested all the qualifications and characteristics of a good shepherd in a pre-eminent degree. It was therefore fitting that the announcement of His humble birth should be made to and through the shepherds of Bethlehem, who were keeping their vigils in the fields at night.

It is also fitting that those who are leaders of His flock in the earth should have the characteristics, the Spirit, of the great Shepherd, out of whose hand no enemy is able to pluck the sheep. John 10: 27, 28. So Paul instructed the elders of the church at Ephesus: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which He hath purchased with His own blood.” Acts 20: 28.

TO THIS it is pertinent to add the testimony of Peter, both of which are as applicable to the elders of churches to-day as in the times when they were uttered: “The elders which are among you I exhort, who am also an elder. Feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” 1 Peter 5: 1-4. G.

ENDURING RELIGION.

By Ellen G. White

ENDURING religion is the religion that leads us to visit the fatherless and the widows in their affliction, and to keep ourselves unspotted from the world. This is Christianity. The Christian follows Christ. Lifting the cross, he bears it after his Leader in the path of self-denial.

The religion that is built on self is worthless; for God makes no compromise with selfishness. To have pure religion, we must open the heart to receive the heavenly Guest. So long as the door is closed against His entrance, we can have no abiding peace. No sunshine can flood the chambers of the soul, no light break through the mist and cloud.

The religion of Christ changes hereditary and cultivated tendencies to wrong. It banishes self-confidence and egotism, leading man to see himself as he is,—weak and sinful, unable of himself to do any good thing. It leads him to behold Jesus, and beholding, he is changed into His likeness.

The religion of Christ is a firm fabric, composed of innumerable threads, woven together with tact and skill. Only by the wisdom that God gives can we weave this fabric. Trusting to ourselves, we draw into it threads of selfishness, and the pattern is spoiled.

There are many kinds of cloth which at first have a fine appearance, but they do not endure test. The colors are not fast. They wash out. Under the heat of summer they fade, and are lost. Such a fabric can not endure rough handling, and is worth very little.

So it is with religion. When the warp and woof of religion will not stand the test of trial, the material of which it is composed is worthless. And an effort to patch the old cloth with a new piece does not better the condition of things; for the worn-out, flimsy material breaks away from the new, leaving the rent much larger than before. Patching will not do. The only way is to discard the old garment and procure a new one. The religion of self, composed of threads that fade and give way under the stress of temptation, must be cast aside, to be replaced by the religion woven by Him in whose life no selfishness found place.

Christ’s plan is the only safe one. He declares, “Behold, I make all things new.” “If any man be in Christ, he is a new creature.” The Saviour gives no encouragement to any to think that He will accept a patchwork religion. Such a religion is of no value in His sight. There may at first seem to be some of self and some of Christ; but it is soon seen that there is none of Christ. The patches of selfishness increase till the entire garment is covered with them.

Christ looks with pity on those who have a patchwork religion. The faithful and true Witness sees the want of the soul, and His voice is raised in warning, “I know thy works, that thou art neither cold nor hot. I would thou wert cold or hot. So then, because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.”

A religion formed after the divine pattern is the only one that will endure. Only by striving to live the life of Christ here can we prepare ourselves to live with Him through the eternal ages. That which is of value in this life will be of value in the life to come. A man’s future is decided by the way in which he now allows himself to be influenced. If he cherishes selfish inclinations, refusing to deny self, he can never enter the kingdom of God. But if he fights against self, if he is willing to be governed by the Spirit of Christ, he is transformed in character. He sits at the feet of the Saviour, and from Him learns the lessons all must learn who are saved. Thus he is strengthened to resist evil. God works in him and with him, to will and to do of His good pleasure.

Such a one is filled with intense desire to save the souls perishing around him. He walks as Christ walked, in all things following His example. He understands the science of godliness, and consecrates his life to God, willing to spend and be spent in His service. He does not allow his natural inclinations to obtain the victory, but walks worthily before God and his fellow-men.

It is Christ’s desire that His children shall reach this place. He longs to reveal through them the treasures of His grace. He says to them, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” And He says this because He knows that it is possible for them to reach perfection. He lived in this world the life that they must live. He met the foe single-handed, as they must meet him. He asked and received power to enable Him to overcome in the conflict. And those who walk in God’s way may have the same power. The same angels that ministered to Christ minister to those who shall be heirs of salvation. As He overcame, so we may overcome. “In all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of His people. For in that He Himself hath suffered being tempted, He is able to succor them that are tempted.”

Dear brethren and sisters in Christ, my prayer for you is “that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be glory in the church by Jesus Christ throughout all ages, world without end.”

MRS. E. G. WHITE.

THE MORAL TEACHING OF ST. JOHN.

By W. Bright

“Hereby we do know that we know Him, if we keep His commandments.” 1 John 2:3.

I. It is conduct, as distinct from mere talking or pleasing supposition as to one's own goodness, on which the epistle insists; for St John is intolerant of shams, as becomes the disciple who was loved by Him who was the Truth. He has been called a mystic; but there is nothing dreamy or indefinite in His teaching about duty; it is very plain-spoken, even sternly direct, uncompromisingly practical. And Christian practice with him is found to circle around the two ideas of light and of truth.

II. This is true whether we consider what concerns our own souls practically or what belongs to our relations to each other. Under the former head—(1) St. John would have us think of Christian conduct as exhibiting the two aspects of obedience and of purity. Take obedience first. He that doeth sin, whose daily life drifts ordinarily into sin, whose life is characterized by wilful sinning, is also thereby doing lawlessness. And purity is but another aspect of the same moral condition. (2) But the same principle will work itself out in love to our brethren. In proportion as we realize Christ's presence and His claims, we appreciate more practically the bonds which unite us to those who are treading the same path, who, with us, have been made His children. We walk in darkness, we are liars, not only when we are impure or disobedient, but also when we are uncharitable.—W. Bright, “Morality in Doctrine,” p. 39.

Beyond Rules

“RULES of grammar can not give us a mastery of language, rules of rhetoric can not make us eloquent, rules of conduct can not make us good.”

Recognizing God in Nature

We must recognize a God from our minds before we can detect a God in the universe of nature.—Sir William Hamilton.

Temptations Are Instructions

By John Mason

TEMPTATIONS are instructions.—John Mason.

THE SEVENTH COMMANDMENT.

By E. J. Hibbard

THOU shalt not commit adultery." Among the works of the flesh, the violation of this command is mentioned first and fullest: “Adultery, fornication, uncleanness, lasciviousness.” Every one who knows, is aware of the fact that the whole world is a festering mass of corruption on this very point. To contemplate the situation but for a moment makes “the whole head sick, and the whole heart faint.”

“Lasciviousness”! The word “lascivious” is thus defined: “Loose; wanton; lewd; lustful; tending to excite, or produce, voluptuous or lewd emotions.” Art, literature, dress, theatricals, balls, banquets, plays, games, and a thousand other things over which the world seems to have gone mad, have a subtle, insidious, beguiling tendency to excite, if not to produce those emotions against which the thunders of Sinai uttered their protest.

Stop it by legislation?—Never. Regulate it by law?—No. Arouse popular indignation and disapproval?—Not until the majority of the people are born from above. Never can we reasonably hope to cultivate social purity by talking social impurity. Therefore, “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” At this present moment there comes to mind the fact that one of the most degraded of all Chicago’s prostitutes was convicted of sin, led to repentance, and caused to seek and obtain pardon and purity at the hand of the Lord Jesus, simply at the sight of one young lady’s face, upon which the purity and peace of heaven was delineated.

Not by faultfinding and condemnation; not by vituperation and censure; not by force or violence; but by gentleness, by kindness, by love unfeigned, by heaven’s sunlight and sweetness, are sinners convicted of sin and brought to the foot of the cross.

Well-meaning, but with a zeal void of true knowledge, have some professing Christians in these days attempted crusades against this vice, in its ultimate form, on a plan patterned after that of the Pharisees of old. But it has resulted in strengthening the iniquity which they hoped to suppress.

“And the scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst, they say unto Him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned; but what sayest thou? This they said, tempting Him, that they might have to accuse Him. But Jesus stooped down, and with his finger wrote on the ground, as tho He heard them not. So when they continued asking Him, He lifted up Himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again He stooped down and wrote on the ground. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the women standing in the midst. When Jesus had lifted up Himself, and saw none but the woman, He said unto her, Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee; go, and sin no more.” Which of the two plans proved the better in the case here cited? Why is it written? Is it to teach us that “the goodness of God leadeth to repentance”?

Having lost all sense of honor, one may descend to the level of the tramp and the vagabond; he may be clothed in rags and saturated in filth; yet no censure will convict him of either his moral or physical condition. One man, a minister of the Gospel, who in early manhood had creditably completed the classical course in an eastern college, a three-year’s course in a theological seminary, and who had risen to the point of a pastorate in one of Philadelphia’s largest and most popular churches, fell through drunkenness. He was rescued, temporarily, in one of the Chicago missions. Being invited to the training-school, where the writer was then residing, he came readily enough; but all at once we discovered that he was timid about entering the dining-room; he was backward in entering the chapel, was shrinking at every turn. But why was all this?—He was out of his “element”—physically condemned. He must have a bath, must have clean clothing, a hair-cut and shave, that he might, in some measure, correspond with his surroundings. In the calendar of the Carlisle (Pa.) Indian school, appeared the following: “How can you civilize an Indian?—Take him into civilization. How can you keep him civilized?—Keep him there.” That is, keep him among civilized persons.

“I saw the Lord sitting upon a throne, high and lifted up, and His train filled the temple. Above it stood the seraphim; each one had six wings. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory.” Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts.” Having confessed his sin, one of the seraphim placed a live coal upon his lips, with the glad assurance, “Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” The sight of God’s holiness convicted the prophet of sin, and led him to repentance and confession. He was then purged of all that he saw and confessed. “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory.”

Now, since a sight of God’s purity leads to repentance, confession, and forsaking of sin, what must be the reason why any one ever descends into the depths of sin? He departs from God; that’s all. If that is the reason for all sin, and it surely is, what is the beginning of adultery?—Departing from God. And what leads to the ultimate depths?—Still departing from God. “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?”

Spiritual Adultery.

Is every professed Christian who is at heart a worldling, and who mingles with the world in its folly, eating what they eat, dressing as they dress, enjoying what they enjoy, a transgressor of the seventh commandment? “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?” “Whosoever therefore will be a friend of the world is the enemy of God.”

Says the Lord to the church, “I am jealous over you with a godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” Now “the woman which hath an husband is bound by the law to her husband, so long as he liveth;” and Christ “ever liveth.” “I am He that liveth, and was dead; and, behold, I am alive forevermore, Amen.”

Between the world and Christ there is absolute incompatibility. In spirit and practise they stand at antipodes. “Earthly, natural [margin], devilish,” are used in the Bible as synonymous terms. Said Jesus, concerning every follower of His, to the end of time, “They are not of the world, even as I am not of the world.” And the uncompromising apostle to the nations responds in glad acclaim, “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom [or whereby] the world is crucified unto me, and I unto the world.” Says John, the beloved, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God; therefore the world knoweth us not, because it knew Him not.” “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world; but be ye transformed by the renewing of your mind.”

“Thy Maker is thine husband; the Lord of hosts is His name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall He be called.” It is for this reason that the God of heaven has rightly named any backsliding from Himself, and transgression of His holy law, adultery. An attempt to mix good and evil is adulteration of the most dangerous character. Is it not spiritual adultery?

“Hast thou seen that which backsliding Israel hath done? She is gone up upon every high mountain and under every green tree, and there hath played the harlot.” “And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks.” “Turn, O backsliding children, saith the Lord; for I am married unto you.” The whole record of the backsliding of Israel; of their conformity to the world; of their idolatry, and all their departures from God; are over and over and over again designated by the Lord as adultery. Space will not admit of the many quotations which might be given; but if you are interested to know, read Ezekiel 16, Hosea 1 and 2, and kindred scriptures, and you will see in what unmistakable terms the Lord represents the attempt at admixture of heaven with earth—of righteousness with sin.

“If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new.” “Now we have received, not the spirit of the world, but the Spirit which is of God.” “As many as are led by the Spirit of God, they are the sons of God.” No man or woman, therefore, who is filled with the Spirit, and led by the Spirit, can possibly be led to break the seventh commandment, either in spirit or in letter, because adultery is of the flesh; and “the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other.”

E. J. HIBBARD.

What God Is in Himself

“WHAT God is in Himself, not what we may chance to feel Him in this or that movement to be, that is our hope.”

The Worth of a Man’s Religion

“TO LEARN the worth of a man's religion, do business with him.”

THE PROMISE FULFILLED.

By J. O. Corliss

IMMEDIATELY after renewing to His disciples His promise of power for witnessing (Acts 1:8), the Saviour went before them to Mount Olivet, a short distance southeast from Jerusalem, and there gave them His parting charge and blessing. As the closing words of the gracious benediction fell from His lips, the Saviour separated from them, and ascended out of their sight. Sorrowfully they stood gazing heavenward where He left them, when suddenly two shining beings appeared, and relieved their anxiety by saying that the same Jesus they had seen thus depart, would come again in the same way as He had gone. Verse 11. They then returned to the city to await the fulfilment of the Saviour’s promise.

Ten days later came the day of Pentecost, when the disciples, by mutual understanding, were all together in a certain place of public gathering. This was the time of the harvest feast of the Jews, which occurred the fiftieth day after the Passover feast, but was really a supplement to the Passover itself. This was counted by the Jews a day of great rejoicing, inasmuch as it was the time when the first-fruits of the ripening harvest were offered to God in recognition of His bountiful blessing in producing the crop. Jesus having been sacrificed, and raised again to life as the first-fruits of those whom He came to gather in the world’s harvest (1 Cor. 15:20), it was fitting that on this occasion the disciples should expect a greater revelation of light, which was to expel the darkness that sin and death had brought into the world. Acts 26:23.

In this the disciples were not to be disappointed; for suddenly there came from toward heaven, in the ears of all, a sound like the violent rushing of a mighty current, which filled the whole place of the assembly. Accompanying this were tongues of brightest light, like the flame which shines in the eyes of the Son of God and burns about His feet. Rev. 1:13-16. This fire of God’s glory separated and rested on each of the disciples, filling them with the promised Spirit of God. After this preparation came the part of witnessing for Christ. Through the divided tongues distributed among the disciples, the Spirit gave utterance to its testimony, in the various languages of all the nations there assembled.

This was the “early rain” of the Gospel, by which the previous seed-sowing of the Lord

might germinate among all nations at once. Matt. 13:37. Its bestowal was unlike anything before witnessed, and all present were astonished beyond measure. They knew that they were not deceived; for their eyes had seen the outpouring of the Spirit, and their ears had heard simple Galileans clearly and fluently speak the praises of a risen Saviour in the many languages of Asia, Egypt, and far-away Rome. Hearing the story in so miraculous a manner, they were sure to repeat it upon returning to their native lands, and so sheaves would be quickly gathered for the Saviour in all nations. Col. 1:23.

But like many others of God’s mysterious workings among men, this movement was misunderstood by some of those present. The seeing and hearing most remarkable things, things that sane men would not hesitate to pronounce miracles, they began to cast about for some natural explanation of the phenomena, with which to quiet those who might be seriously affected thereby. The expected opportunity quickly came. While a certain portion of the people were gravely questioning the meaning of the strange happenings, others lightly said, “These men are full of new wine.”

Foolish as this statement seems, in view of the skilful use of foreign languages made by the disciples, it gave them a desirable opportunity to defend their course and to preach more fully the Gospel of Christ. After denying the charge of drunkenness, Peter said that the exhibition witnessed was but a fulfilment of what had been predicted hundreds of years before by the prophet Joel. That prophet had declared that the Spirit of God given in the last days, would lead men and women to speak in honor of God from what was revealed to them direct from heaven. But we can not expect men in one age of the world, more than those of another to receive such things as a fulfilment of God’s promise of power. As at Pentecost, there may now be found those who will attribute the exercises of God’s Spirit through men to some evil source. Such things must be, so long as men give their powers to the control of God’s enemy. Especially will it be so as the time of the Spirit’s probation becomes more limited, because Satan will work harder to destroy souls, as he sees his end nearing. Rev. 12:12. But amid all this, the comforting assurance is that, “Whosoever shall call on the name of the Lord shall be saved.” Acts 2:21. Praise His name for power, not only to witness for Him here, but to save us at His coming.

So, then, the scenes of Pentecost were only the beginning of what the Spirit of God can do and will now do among men who yield themselves to its impulses. But more: In conjunction with these gifts of the Spirit to operate through humanity, God shows wonders in the heavens, and signs in the earth, that the faithful may have tokens of the near coming of that “great and notable day of the Lord,” when Jesus will again come in the clouds of heaven, according to the promise of Acts 1:11. Thank the Lord that this promise, too, is about to be realized. Then the time of witnessing among sinners through the Spirit’s power will have passed, and the saints will have been brought to the kingdom above to meet the Saviour face to face, and dwell eternally in His presence. J. O. CORLISS.

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