Sunday, “God’s Love for His People,” “Early Writings,” pages 31-33.
Monday, “The Open and Shut Door,” Id., 34-37.
Tuesday, “End of the 2300 Days,” Id., 45-47.
Wednesday, “Duty in View of the Time of Trouble,” Id., 47-49.
Thursday, “My First Vision,” Id., 9-15.
Friday, article on Reading Circle Study, on this page.
We hope that all will make an effort to follow the preceding readings from “Early Writings.” These articles are invaluable, and throw great light upon the different lines of truth given in the first seven chapters of Revelation. Every Bible student, young and old, should possess a copy of “Early Writings,” and should give it careful study.
QUESTIONS
1. How is Christ’s character portrayed in the first chapter of Revelation? Describe his personal appearance.
2. Give an outline of the first chapter.
3. Give the meaning of the names of each of the seven churches. What period of time was covered by each church?
4. Which churches endured persecution?
5. Which of the churches were noted for their zeal in missionary work?
6. What is the difference in the general character of the two lines of prophecy in the seven churches and the seven seals?
7. Where do the most of the events recorded in the fourth and fifth chapters take place?
8. Who are the four and twenty elders and the four living creatures?
9. What is the significance of the expression “Root of David”?
10. What is indicated by the colors, white, red, and black, in the first three seals?
11. Give an outline of the work represented by the fourth seal. By the fifth.
12. Locate and describe the signs under the sixth seal.
13. Between which two verses of the sixth chapter does the sealing work of the seventh chapter take place?
14. What is the seal of God? Describe the rise and progress of the sealing message.
15. What special honors are conferred upon the one hundred and forty-four thousand? If you fail to be one of the number, who will be to blame?
16. Give an outline of the 2d, 3d, 4th, 5th, 6th, and 7th chapters of Revelation.
THE FAITH OF JESUS
“Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery [“a thing to be seized upon and held fast”] to be equal with God: but emptied himself.”
The condescension of Christ, the position of Christ, and the nature of Christ, as He was in the flesh in the world, are given in the second chapter of Hebrews more fully than in any other one place in the Scriptures.
But the first chapter of Hebrews comes before the second chapter, and is, therefore, an essential precedent of the second chapter. The first chapter must be followed, and must be understood, unto the second chapter, in order to be able to follow and understand the second chapter.
Yet in the first chapter of Hebrews, the exaltation, the position, and the nature of Christ, as He was in heaven before He came to the world, are more fully given than in any other single portion of the Scriptures.
Therefore it is perfectly plain that an understanding of the position and nature of Christ, as He was in heaven, is essential to a proper understanding of His position and nature as He was on earth.
First is introduced God,—God the Father,—as the speaker to men, who “in time past spake unto the fathers by the prophets,” but who “hath in these last days spoken unto us by His Son.”
Thus the Son of God is introduced. Then of Him and the Father together it is written: “Whom He [God] hath appointed heir of all things, by whom also He [God] made the worlds.”
Then of Christ we read: “Who being the brightness of His [God’s] glory, and the express image of His [God’s] person [“the very impress of His substance”], and upholding all things by the word of His power, when He had by himself purged our sins, sat down on the right hand of the Majesty on high.”
This tells us that, in heaven, the nature of Christ was the nature of God; that He, in His person, in His substance, is the very impress, the very character, of the substance of God. That is to say that, in heaven, as He was before He came to the world, the nature of Christ was in very substance the nature of God.
Therefore it is further written of Him that He was “made so much better than the angels, as He hath by inheritance obtained a more excellent name than they.”
This more excellent name is the name “God,” which, in the eighth verse, is given by the Father to the Son. “Unto the Son He [God] saith, Thy throne, O God, is forever and ever.”
Thus, He is so much better than the angels as God is better than the angels. And it is because of this that He has that more excellent name; the name expressing only what He is, in His very nature.
And this name “He hath by inheritance.” It is not a name that was bestowed, but a name that is inherited.
Now, it lies, in the nature of things, as an everlasting truth, that the only name any person can possibly inherit is his father’s name. This name, then, of Christ’s, which is more excellent than that of the angels; is the name of His Father; and His Father’s name is God. The Son’s name, therefore, which He has by inheritance, is God. And this name, which is more excellent than that of the angels, is His because He is “so much better than the angels.” That name being God, he is so much better than the angels as God is better than the angels.
Next, His position and nature, as better than that of the angels, is dwelt upon: “For unto which of the angels saith He [the Father] 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?” This holds the thought of the more excellent name spoken of in the previous verse. For He, being the Son of God,—God being His Father,—thus hath “by inheritance” the name of His Father, which is God; and which is so much more excellent than the name of the angels, as God is better than they.
But this is dwelt upon yet further: “And again, when He bringeth in the first begotten into the world, He saith, And let all the angels of God worship Him.” Thus He is so much better than the angels that He is worshiped by the angels; and this according to the will of God, because He is, in His nature, God.
This thought of the mighty contrast between Christ and the angels is dwelt upon yet further: “Of the angels He saith, Who maketh the angels spirits, and His ministers a flame of fire. But unto the Son He saith, Thy throne, O God, is forever and ever [“From eternity to eternity,” German translation].”
And again: “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.”
And yet again, the Father, in speaking to the Son, says: “Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: they shall perish; but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.”
Note the contrasts here, and in them read the nature of Christ. The heavens shall perish, but He remains. The heavens shall wax old, but His years shall not fail. The heavens shall be changed, but He is the same. That shows that He is God: of the nature of God.
Yet more of this contrast between Christ and the angels: “To which of the angels said He at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”
Thus, in the first chapter of Hebrews, Christ is revealed higher than the angels, as God; and as much higher than the angels as is God, because He is God.
In the first chapter of Hebrews Christ is revealed as God, of the name of God, because He is of the nature of God. And so entirely is His nature of the nature of God, that it is the very impress of the substance of God.
This is Christ the Saviour, Spirit of Spirit, substance of substance, with God.
And this it is essential to know in the first chapter of Hebrews, in order to know what is His nature revealed in the second chapter of Hebrews as man.
Study the first chapter of Hebrews over and over till this time next week, when we shall go further.
Russia Opposes Terms Imposed on China
*The Peking correspondent of the London Times*** says that Russia’s minister in China “refused to sign the demands” which the Powers supposed were agreed upon to be presented to China. Instead, he “caused to be conveyed to the Chinese envoys an intimation that Russia, ever actuated by sincere friendship for China, will insist upon an amendment to the terms in order to render them acceptable to China, the amendment being either a revision of the death clause by substituting a provision that the guilty shall be punished in a Chinese manner acceptable to the Powers, or that the terms shall not be irrevocable. “The correspondent declares that this postpones indefinitely all agreement. He adds that the Chinese envoys are kept well informed of the discussions and disputes at the meetings of the ministers. So intimate, indeed, are the relations between Li Hung Chang and the Russians that there is no reason why Li Hung Chang should not be invited to attend the meetings.”
PRESENT TRUTH
By Editor
In the REVIEW AND HERALD of July 17 last, we said what was true then, what has been true ever since, what is true now, and what will always be true. What we then said is as follows:—
“Some have thought, in the things which we have had occasion to say concerning the apostasy of this republic, that we have been attacking the present administration; but this is a mistake. We have had nothing at all to do with the present administration as such, nor has any mention of it been made because it is the present administration. All that we have done is to call attention to the facts, and to the nature and the bearing of those facts, with respect to the making of the Image of the Beast. This we shall be obliged to continue to do, because events will continue to occur, bearing the same meaning, and to which it will be necessary to call attention, as elements which mark the fulfillment of the prophecy. And this will be so, whatever administration may be in power. If the present administration were to cease to-day, and another one were to take its place, we should be obliged to call attention to facts that would just as certainly be elements in the making of the Image of the Beast as any that have so far occurred.
“This being the year of a presidential campaign, there are just now multitudes of people who hope, and are deliberately working to bring about a change of administration. We do not pretend to any knowledge as to whether there will be, nor as to whether there should be, a change of administration. But we know that, even though a change of administration may be accomplished, there will be no check in the progress of the elements that go to the making of the Image of the Beast. If there should be a change in administration, much would be expected in the way of checking the present tide of imperialism. And, in such event, something might be done to check the present particular phase of it. But where this particular phase might be checked, others would be established, and would progress just as swiftly toward that goal as the present course has been, or will be, progressing.
“This thing consists not in administrations. It in no wise depends upon administrations, nor change of administrations. Neither change nor no change of administration can effect it; except, perhaps, to check some, while hastening other, features of the general apostasy of the republic. The evil is in the whole nation. The nation has lost the principle and the spirit of a republic: it has lost the faculty of self-government. And the force or effect of a change of administration, whether this year or later, can be fitly expressed in the words of Cicero, at the death of Cæsar (which death, indeed, was accomplished to effect a change of administration, and so to save the Roman Republic from imperialism), when he exclaimed: ‘We have killed the king, but the kingdom is with us still. We have taken away the tyrant; the tyranny survives.’”
“The Roman Republic did not reach the confirmed imperial despotism of a one-man power, in a straight, uninterrupted course. There were many changes of administration. There were many political reforms accomplished in the many changes of administration. But not one of these changes nor one of these ‘reforms’ checked the general tide. Not one of these reforms was in any sense a true reform: it was merely political reform, selfishness and imperialism in one phase being supplanted by selfishness and imperialism in another phase.”
Some of our readers, not having given to this statement proper attention, have misconstrued some793things that the REVIEW has had to say, from time to time, of the course of the United States. They have thought that we were opposed to the present administration, and to the election of the present administration. But, from these plain words, published before the late campaign began, it is clear that any such thought is a misconstruction. We have printed it now again.
Therefore, let us say, again, that we have not, and never shall have, anything at all to do or say for or against the present or any other administration in the government of the United States. We have not, and never shall have, anything to do or say about what the present or any other administration should or should not do. But when the present, or any other administration while we live, shall have done those things which are in fulfillment of prophecy concerning the nation, we have had, and shall ever expect to have, to call attention to it as an element in the fulfillment of prophecy. And when attention is thus called to those facts,—to those things which have been done,—it is only as facts that they are mentioned, and not at all with any thought of reflection or blame upon the persons in power, who, in their place and degree, and simply because they are in place, have to do with the facts—with that which has been done.
Let us say again: The apostasy of this nation is not in administrations: it is in the whole nation. The apostasy of this republic from the principles of its Constitution is not simply in the administration that happens to be at the capital of the nation: it is in the whole people that compose the republic.
The nation is a republic, a government of the people. Therefore, the only way that there could be an apostasy of the nation, an apostasy of the republic, is by there being an apostasy of the people. The individual men who happen to be in administrative office at the capital of the nation are but the representatives of the people; and what they do they do in their representative capacity. And if they do what is unconstitutional; if they do what is unrepublican; if they take a course that is the reverse of the fundamental national principle,—they do it only as the representatives of the people, and the people are responsible. And when the individuals in administrative place do unconstitutional or unrepublican things, and the people let it go so, still it is true that those things are done by those individuals strictly as the representatives of the people: in the doing of it they do represent the people.
Imperialism is not found alone, and should not be expected to be found alone, in a few men in representative place, at the capital of the nation. It is in the whole people of the nation. It is manifest on every hand. Nor is it a new thing which has sprung into existence within only the last two years. For years back of that it has been steadily growing, and steadily strengthening itself; and all that was needed was only occasion for it to show itself.
The United States is a government only of the people. And the great reason why Rome is the standard of comparison for the course of things in this nation, is that Rome is the only nation of former times that was a republic—whose government was of the people. And, bear in mind, it is always true—so universally true that it is a principle—that, in representative governments, governments of the people, whosoever occupies administrative place is the representative of the people: whatever he is, he is the representative of the people.
Does not everybody know that Julius Cæsar was the pride and choice of the people? That Augustus Cæsar, likewise, was lauded of the people, was officially chosen by representatives of the people, and was officially entitled “the father of the people”? That it was so with Tiberius also? Does not everybody know that Caligula was not only the pride and joy, but also the pet, of the people? that “prodigious crowds of people everywhere attending him, in transports of joy, calling him, besides other auspicious names, by those of ‘their star,’ ‘their chick,’ ‘their pretty puppet,’ and ‘bantling’”? And everybody knows, too, that Caligula, Tiberius, and Augustus, and others before and afterward, were fairly monsters of vice and deadly cruelty. Yet, for all this, they were the representatives of the people: and they did represent the people.
And the main thing which causes it to be difficult for many of our readers to see the true bearing of what we have said and do say of the present course of things in this “government of the people,” is that they have not studied as they ought to study the actual course of things in that other great “government of the people.” Yet, nine years ago, the whole story was written out in full, and published, and so made easily accessible to all, in a book for the present time; that is, “The Two Republics, or Rome and the United States of America.” That book was the truth when it was published; and if all the REVIEW family, if all the Seventh-day Adventists, had truly studied that book through the seven years, up to 1898, they would have had no kind of difficulty whatever in seeing the true and full meaning of all these things which have come to pass, and which are steadily going on, and more of which are surely and swiftly to come to pass. But, having neglected all that, and so not knowing any of that story, nor of the principles involved, it is difficult now for these to see any meaning whatever in these occurrences—and, of all things, in the REVIEW AND HERALD’s having anything to say on the subject.
The truth is that we are now saying, upon FACTS of daily occurrence, only that which, years ago, we said only upon PRINCIPLE and PROPHECY. We now say that the Beast is imperialism in religion; and that the Image of the Beast is imperialism in religion. We also say, now, that before there can be imperialism in religion, there must be imperialism in the State; and that therefore before there can be, and in order that there shall be, the Image of the Beast in its true working form in this nation, there must be imperialism in the State. And this is only what we said in but slightly different words, nine years, six months, and twenty-nine days ago. The exact words in which we so long ago said it are the following:—
This paper “exists for the sole purpose of exposing to the American people the movement for the establishment of a religious despotism here, after the model of the papacy.
“But no religious despotism can ever be established over a free people. It were literally impossible to establish a religious despotism over the royal freemen who made the Declaration of Independence and the American Constitution.
“This gradual but steady perversion and subversion of the genuine principles of this government as established by our forefathers, this steady inculcation of the principles of paternalism, is but sowing the seeds of a despotism,—whether of the many, of the few, or of one, it matters not,—which at the opportune moment will be joined by the political preachers; and out of the wicked alliance thus formed there will come the religious despotism in the perfect likeness of the one which was before.”
Thus it is as plain as anything can possibly be that what we are saying on these things in the REVIEW is simply and exactly what in all the past years we said everywhere. In those times these things were acknowledged to be of the Third Angel’s Message. And who that loves the Third Angel’s Message; who that hates the Beast and his Image; who that wishes to know the process and the progress of the making of the Image of the Beast; who that wants the world to be warned against the making and the worship of the Image of the Beast?—who of these would have it that these things should not now be said in the REVIEW AND HERALD?
Please study these things; for other events are to come, other facts are to occur.
THE PLAGUES
THE SIXTH PLAGUE
By B. G. Wilkinson
Since there is no probation in the time of the plagues, there can be no difficulty in seeing that there is no probation under any one of the plagues. And especially there could be no probation under the sixth plague, though the record of this plague may seem to state the contrary.
In the account of the sixth plague the statement which pronounces a blessing upon him who keeps his acquired acceptance with God is one of great importance. Because in it we find the light to help us see when the falling of the plagues is near. The plagues are prominent from the fifteenth to the last chapter of Revelation. In chapter 22: 18 it is stated: “If any man shall add unto these things, God shall add unto him the plagues that are written in this book.” But search chapters 15, 16, and onward to the 22d, and there can be found but one sign of the coming of the plagues.
Read the first plague; no sign there. Read the second; it has no sign: they are simply statements as to what these are, and where they are poured. Nor in the record of any plague can a sign be found until the sixth is reached. The sixth plague (Rev. 16: 12-15) contains what no other plague contains: it has two scenes. John saw all the other plagues accomplished by each vial-angel and the agencies which that angel set in motion. But in the sixth plague he saw the angel do the finishing act, while the work of preparation was done by three evil spirits, which came out of the dragon’s mouth, out of the beast’s mouth, and out of the mouth of the false prophet.
Now during the time in which these three evil spirits were at work,—NOT while the sixth angel was pouring out his vial,—a voice was heard saying: “BEHOLD I COME AS A THIEF. BLESSED IS HE THAT WATCHETH, AND KEEPETH HIS GARMENTS, LEST HE WALK NAKED, AND THEY SEE HIS SHAME.” This is the statement that at once demands our attention.
There are two views taken of this statement, both of which are erroneous:—
1. The most dangerous and most confusing view is that the Scripture under consideration offers a chance of probation during the outpouring of the sixth plague; and that therefore there is probation under all the plagues: or if not under all, at least through the sixth. But I have already set forth the Scriptures which show that there is no probation in the time of the plagues; because, first, Christ has left the mercy seat, and there is mercy no longer for man; secondly, because when the plagues begin, men have cut themselves off from the Spirit of God, and under the plague they can not repent; and, thirdly, because then God rewards sinners even as they have rewarded the saints, and doubles unto them double according to their work.
2. The second view is that this text, paraphrased, would mean: Blessed is he that hath watched, and kept his garments, so that now at this time he may not walk naked, and they may not see his shame. Though this view is more in accord with the whole thought of the plagues, yet it meets two serious objections:—
a. It demands an unusual translation, which can be sustained only by stretching the Greek.
b. It darkens the light of the text, and robs the proclamation of its special force. You may as well say, Blessed is he that hath been good that he may gain heaven at last. But the blessing in this text is special. The voice offers the priceless boon of eternal salvation to those who will diligently watch,
Editors’ Note: This is the second in the series of eight studies on The Plagues. The next article will be, “Who Will Escape the Plagues?” That friend of yours should read these articles. Invest twenty-five cents in a two-months’ subscription for him. Here is an opportunity for you to do real missionary work. The number of those who have been led to accept the truth through reading-matter sent them by friends is large. Will you not increase it? If you can invest fifty cents, to send the REVIEW to two friends, so much the better. We can begin subscriptions with last week’s paper, to make the series of articles on The Plagues complete. You may pay in postage stamps if you wish.10
to pass unconquered through the last trying hours of test.
But let us rise to the solemn and true significance of this text. It at once sets before us the gathering of “the kings of the East.” It is spoken in close connection with the mustering calls of the evil spirits. Suppose, then, that these frog-like demons begin their gathering work before the plagues begin to fall! What then? From the moment that the kings of the East appear in sight and begin to move, until the first plague begins to fall, probation is in its last limits. Applied thus, right in the rapidly closing days of grace, how appropriate the solemn warning, “Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame”!
But why is reference made only to those who “keep” their garments, not to those who may obtain?—Because when the judgment begins on the living, the eye of Jesus sees in the book of life those only who have once accepted Him as their Saviour. They have once obtained the garments of righteousness. Now will they keep them? Will they endure the searching glance of His holy eyes?—Yes; if they have heeded the warning, are awake and watching. There are “a few names even in Sardis;” some of “my people” are still in Babylon; honest ones there are, whose little light is not dimmed by disobedience. These all must be warned to hold fast what they have lest they lose their garments and display their indecent deformity (ἀσχημοσύνη, Greek).
The sixth plague has a work of preparation—“that the way of the kings of the East might be prepared.” Rev. 16: 12. That work of preparing the kings of the East begins with the movements of the evil spirits: it is completed when the sixth angel pours out his vial on the great river Euphrates. Since the work of the evil spirits has been going on secretly for some time, we have already been living in the preparatory time of the sixth plague, which is indeed the preparatory time of all the plagues—the first as well as the sixth. But the decisive moments of that preparation will be reached when “the kings of the East” appear in sight. Then we have the sign that probation is about to close. Yes, more, we have the sign of the coming of the plagues.
Are these kings of the East in sight?—Yes; decidedly, yes. It needs but little light to see the kings of the East gathering on the shores of China. In just what manner they shall reach the valley and battle of Armageddon is not the most serious question just now. I trust none will wait till then to make their calling and election sure. The gathering of these kings means the last chance of probation; it means the coming of the plagues. For it is the sign.
When you see the kings of the East gathering, know that God is preparing for the sixth movement, and the plagues will soon begin. Since probation closes when the plagues begin to fall, now is the time to make the best use of probation. “Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.”
B. G. WILKINSON.
The Ethics of Publishers
At the preachers' meeting in New York City a short time ago, a paper was presented on “The Ethics of Authorship.” In reporting it the regular New York reporter of the Christian Advocate calls for one on “The Ethics of the Publisher,” and says:—
If an author holds himself down to clean, pure, honest writing, his manuscript is likely to be returned; whereas if he introduces something distinctly salacious, and gets it in, if possible, with the opening chapter, the probabilities are the book will be published at once, and will become immediately popular. And it is just at this point our own book concern has its most bitter competition. Never once has it descended from its high level. Its books are clean. They can be read without shame or reproach. And there are other publishing houses equally careful, but the number is few, and very few.
Yes; there is needed instruction in “the ethics of publishers,” and even for professed Christian publishers. And this instruction, especially for the professed Christian publishers, must be nothing else than, to the very letter, the ethics of the sermon on the mount—the ethics of the law of God in all its broad intent.
THE STOREHOUSE OF SCRIPTURE
By Uriah Smith
“For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.” Rom. 15: 4. Here are three things—patience, comfort, and hope, esteemed most valuable possessions, condensed into this text. So prominently does it bring to view these graces of the Spirit, that it is said that old Dr. Hugh Latimer, in his latter days, used to preach from it continually; and it furnished a wide scope for all his applications.
The apostle here declares that the Old Testament Scriptures are designed to teach the New. Things written aforetime were written for us. The Old Testament is not worn out. The Holy Ghost here sets His seal upon it, and forever enters a protest against undervaluing that sacred volume. Its authority has not yet ceased. The apostles learned from it. It teaches with certainty. Its power still remains; for it develops the graces of the Spirit in those who receive it.
That we through the patience of the Scriptures might have hope. What is the patience of the Scriptures?—It is that patience which the Scriptures inculcate. Many of the varieties of which the Scriptures speak will readily occur to any mind,—patience, under the providences and appointments of God, according to His divine will, though it may not seem suitable to us at the time,—patience, under human persecutions, and the devices and opposition of Satan, however brought to bear upon us,—patience, under the burdens that we may be called to bear for the brethren: “Bear ye one another’s burdens, and so fulfil the law of Christ” (Gal. 6: 2),—patience, in waiting for the divine promises to be fulfilled: “Though it tarry, wait for it; because it will surely come, it will not tarry.” Hab. 2: 3. “Here is the patience of the saints.”
Examples in abundance are given to show what is meant by these admonitions and exhortations. “Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.” Abraham, Isaac, and Jacob were patient sojourners in a strange land, waiting for the fulfilment of the promises made to the fathers. They looked for a city, but “all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.” Heb. 11: 13.
We have another example of the patience of the Scriptures, in Joseph, who forgave the unkindness of his brethren, and bore patiently the false charges of his master. In David also is another example, who, in many trials, and under many wrongs and reproaches, patiently refrained from touching the Lord’s anointed, and spared his life when seemingly placed most providentially in his hands, and under his power. He waited for the Lord to take his persecutor out of the way, in His own time, and establish him in the kingdom, and crown him ruler, according to His promise.
But look at the great example of all, the Saviour’s own exhibition of patience under the greatest wrongs and provocations man ever had to endure. “Ye have not yet resisted unto blood,” says the apostle, comparing his brethren with Christ, “striving against sin.” Heb. 12: 4.
We are to consider the results of their influence. They call us to the holiness, which involves the test of trial. They reveal the design of God in our tribulation, thus sustaining the soul in steadfast resolves. They declare to us promises for the future, which enable us patiently to endure present griefs.
When Paul says that whatsoever things were written aforetime were written for our learning, we may legitimately inquire, What kind of learning? and the apostle himself gives the answer: “That we through patience and comfort of the Scriptures might have hope.” This means more than merely imparting information. It shows that the Scriptures are a manual of moral, or spiritual, learning. The instruction of the Scriptures is addressed to the heart and the will, rather than to the intellect. The object is that we may have hope. Hope is the nerve, the backbone, of the true life, of all serious effort to battle with evil and to live for God.
H. P. Liddon, in the Penny Pulpit, says: “For the majority of men, especially as the years pass, life is made up of the disheartenings. The sunshine of the early years is gone. The evening is shrouded already with clouds and disappointments. Failure, sorrow, the sense of a burden of past sin, the presentiment of approaching death,—these things weigh down the spirits of multitudes. Something is needed which shall lift men out of this circle of desponding thoughts, something which shall enlarge our horizon, which shall enable us to find in the future that which the present has ceased to yield. And here the Bible helps us, as no other book can. It stands as the warrant and the stimulant of hope. It speaks with divine authority. It opens out a future which no human authority could attest. There are human books which do what they can in this direction. But they can only promise something better than what we have at present on this side the grave. The Bible is pre-eminently the book of hope. In it God draws the veil which hangs between man and his awful future, and bids him take heart, and arise, and live. Those who will may find in the Holy Scriptures patience, consolation, and hope; not in its literary and historical features, but in the great truths which it reveals about God, about our incarnate Lord, about man. In the great examples it holds forth of patience and of victory, in the great promises it repeats, in the future which it unfolds to the eye of faith, is this treasure to be found.”
Of the place which the ancient people of God occupied in the Old Testament, H. Alford says: “The history of the ancient people of God is very full of needful instruction for us. The seed of Abraham were selected as the vehicle of God’s will, and ultimately of the blessing of redemption to the world. They were also selected for the great lesson to be read in all ages, that the revelation of a moral law of precepts and ordinances could never save mankind. And this fact is abundantly commented upon in the New Testament.”
Of the importance of Old Testament prophecy, he says: “One very great and important region of assurance of our faith will be void, without a competent knowledge of the prophetical books of the Old Testament.”
Of the direct devotional advantages of the Old Testament Scriptures, he adds: “The direct devotional use of the ancient Scriptures is no mean element in the nurture of the Christian spirit. They are full of the breathings of the souls of holy men of God; full also of the words of life spoken by Him to the soul searching the Old Testament Scriptures; for they are they which testify of Christ. To find Him in them is the true and legitimate end of their study; to be able to interpret them as He interpreted them, is the best result of all Biblical learning.” In Berry’s Interlinear Greek New Testament, Rom. 15: 4 reads as follows: “For as many things as were written before, were written before for our instruction, that we through endurance and encouragement of the Scriptures might have hope.”
As an instance of the patience, comfort, and hope which come from the Gospels, the following words, from the venerable Dr. Payson, are to the point: “Christians might avoid much trouble if they would believe that God is able to make them happy without anything else. God has been depriving me of one blessing after another; but as every one was removed, He has come in and filled up its place; and now when I am a cripple, not able to move, I am happier than ever I was in my life before, or ever expected to be. If I had believed this twenty years ago, I might have been spared much anxiety.”
How many expressions the Bible uses to set forth the Christian’s hope, while the things that were written aforetime were written that we might possess this hope in all its extent and in all its manifold bearings.11It is the “hope of salvation.” 1 Thess. 5: 8. It is “the blessed hope,” the hope of the appearing of the Son of God. Titus 2: 13. It is the “hope” of the “resurrection of the dead” (Acts 23: 6); “the hope of glory.” Col. 1: 27. The hope set before us in the gospel is therefore called “a good hope,” and a “lively hope.” We enjoy present blessings, and therefore hope. We rejoice because our future is filled with hope,—the “hope of the glory of God.” “Joy, then, comes from hope; hope from the God of love,—hope sure and steadfast, and that maketh not ashamed,—everlasting hope. Glory is ours in prospect,—the glory of the new heavens and the new earth,—the glory of the resurrection,—the glory of the kingdom,—the glory of Christ himself; and it is all yours, simply as those who have known and believed this free love of God. Hence the apostle’s prayer: ‘The God of [the] hope fill you with all joy and peace in believing.’”—Bonar.
