"GOD so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." "When the fulness of the time was come, God sent forth his Son." Hear, O heavens, and be astonished, O earth! The heaven-appointed Teacher appears, and he is no less a personage than the Son of the Infinite God. Unroll the scroll, and read of him. Moses declared to the children of Israel: "The Lord said unto me, They have well spoken that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him." Here is the prediction announcing the distinguished arrival. His words were not to be disregarded; for his authority was supreme, and his power invincible.
Unroll the scroll still further, and read what Isaiah says of his work: "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion; to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified." "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my Spirit upon him; he shall bring forth judgment to the gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench; he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth; and the isles shall wait for his law."
Again we read of Christ as the messenger of the covenant yet to come, and as the Sun of Righteousness yet to arise. The prophets made him their earliest and their latest theme.
When will the human mind awake to the importance of Christ's mission to our world? He spoke of his work as above every other consideration. But the Jews, claiming to understand the Scriptures, and to be the only true interpreters of God's Word, did not in the light of their interpretation see Jesus as the Messiah. At his coming they did not receive him, because they had gathered a false idea as to the manner of his coming. This Jesus, a peasant and a carpenter, of obscure origin, the Son of God, the Messiah? It could not be.
But the peculiarity separating the Jews from other nations disappeared in Christ. He placed himself where he could give instruction to all classes of people. Often he told them that he was related to the whole human family, Jew and Gentile. "I am not come to call the [self] righteous, but sinners to repentance," he declared. He came to seek and to save that which was lost. For this he left the ninety and nine; for this he laid off his royal robes, and veiled his divinity with humanity. The whole world is Christ's field of labor. A sphere narrower than this does not enter his thoughts.
Christ maintained an all-sided, firm self-possession in his remarkable sympathy for others. He did good with a tranquillity and patient continuance never equaled by any human being. The Pharisees and Sadducees were always on his track; and many of them, as they listened to his words, and noted his calmness, even when assailed by passionate, uncourteous men, believed on him. Constantly Christ had to meet the underhand, deceptive opposition of the very men who should gladly have received and acknowledged him. But he was ever calm, while his adversaries, because they could not prevail against him, were in a fever of indignant excitement. Their indignation and malignity showed what spirit they were of.
All the contempt and bitterness that Christ met day by day could not rob him of his self-possession. When he was reviled, he reviled not again. He was not roused by passion to revile those who made use of every opportunity to revile him. He never overstepped the bounds of decorum. Who was he?—The Majesty of heaven, the King of glory. The storm raised by his opponents beat about him, but he heeded it not. He could afford to be calm; for he was the living embodiment of truth.
And those to-day who bear the message of truth to the world should study the life of Christ, and practise his lessons. Never forget that you are children of the heavenly King, sons and daughters of the Lord of hosts. Maintain a calm repose in God, even when meeting with those who are moved by a power from beneath to uphold falsehood. Be sure that the best weapons they possess are not able to destroy the truth, however they may strive to blacken it by misrepresentation. "If God be for us, who can be against us?"
Christ spoke no words revealing his importance, or showing his superiority; he did not ignore his fellow-beings. He made no assumption of authority because of his relation to God, but his words and actions showed him to be possessed of a knowledge of his mission and character. He spoke of heavenly things as one to whom everything heavenly was familiar. He spoke of his intimacy and oneness with the Father as a child would speak of its connection with its parents. He spoke as one who had come to enlighten the world with his glory. He never patronized the schools of the rabbis; for he was the Teacher sent by God to instruct mankind. As one in whom all restorative power is found, Christ spoke of drawing all men unto him, and of giving the life everlasting. In him there is power to heal every physical and every spiritual disease.
Christ came to our world with a consciousness of more than human greatness, to accomplish a work that was to be infinite in its results. Where do you find him when doing this work?—In the house of Peter the fisherman. Resting by Jacob's well, telling the Samaritan woman of the living water. He generally taught in the open air, but sometimes in the temple, for he attended the gatherings of the Jewish people. But oftenest he taught when sitting on a mountainside, or in a fisherman's boat. He entered into the lives of these humble fishermen. His sympathy was enlisted in behalf of the needy, the suffering, the despised; and many were attracted to him.
When the plan of redemption was laid, it was decided that Christ should not appear in accordance with his divine character; for he could not then associate with the distressed and the suffering. He must come as a poor man. He could have appeared in accordance with his exalted station in the heavenly courts; but no, he must reach to the very lowest depths of human suffering and poverty, that his voice might be heard by the burdened and disappointed, that to the weary, sin-sick soul he might reveal himself as the Restorer, the desire of all nations, the Rest-giver. And to those who are longing for rest and peace to-day just as truly as those who listened to his words in Judea, he is saying, "Come unto me, all ye that labor and are heavy laden, and I will give you rest."
MRS. E. G. WHITE.
JEWISH CUSTOMS AND TRADITIONS.
By F. C. Gilbert
(By an Israelite.)
"Feast of Booths."
"THE Feast of Booths," or Tabernacles, was given as a companion to the Feast of Harvest, or Pentecost. The Lord had a beautiful truth to teach the children of Israel in this, something which would enable them to see the work of Jesus for them and the world, and make the hearts of the people rejoice. The account of this festival is found in Leviticus, as follows:—
"And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the Feast of Tabernacles [Hebrew, "booths"] for seven days unto the Lord. On the first day shall be an holy convocation; ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord; it is a solemn assembly; and ye shall do no servile work therein." Chap. 23:33-36.
"Thou shalt observe the Feast of Tabernacles [Hebrew, "booths"] seven days, after that thou hast gathered in thy corn and thy wine; and thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man servant, and thy maid servant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose; because the Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice." Deut. 16:13-15.
This feast was a time when the people were to dwell in booths in the place God should select for them; they were to bring the fruits of their harvest, and to rejoice abundantly in the goodness of the Lord for all he did for them in causing their land to produce so abundantly. We see then in some respects this is similar to the feast of Pentecost,—there they rejoiced in the gathering of the first-fruits, here they rejoice in the gathering of the last fruits. It was a time to rejoice because they had received an abundant yield of all their labors. How beautifully does the Lord thus teach truths to his children! And, O, how sad it is that the children of men are so slow to learn the lessons!
As time elapsed in the Jewish economy, other features were added to their feasts, which tended to enhance these services. But instead of his people seeing the beautiful spiritual truths taught by these services,—means in God's hands to some great end,—they perverted the6truth into false ideas, building up barriers of tradition between themselves and God, that they might have the preeminence, instead of giving God the glory.
In the days when Christ was on earth, this feast had changed to a great extent from what it originally had been. In the seventh chapter of John, verse 2, we have an allusion to this feast, and its universal observance by the Jews. One of the customs during these days is brought out in the last part of the chapter:—
"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" Verses 37-39.
Another writer has given a vivid description of the feast as it was kept at that time; and so we quote:—
The feast lasted one week, and during all that time the temple was a festal scene of great rejoicing. There was the pomp of the sacrificial ceremonies; and the sound of music, mingled with hosannas, made the place jubilant. At the first dawn of the day, the priests sounded a long, shrill blast upon their silver trumpets; and the answering trumpets, and the glad shouts of the people from their booths, echoing over hill and valley, welcomed the festal day. Then the priests dipped from the flowing waters of the Kedron a flagon of water, and, lifting it on high, while the trumpets were sounding, he ascended the broad steps of the temple, keeping time with the music with slow and measured tread, chanting meanwhile, "Our feet shall stand within thy gates, O Jerusalem!"
He bore the flagon to the altar, which occupied a central position in the temple court. Here were two silver basins, with a priest standing at each one. The flagon of water was poured into one basin, and a flagon of wine into the other; and the contents of both flowed into a pipe which communicated with the Kedron, and was conducted to the Dead Sea. This display of the consecrated water represented the fountain that flowed from the rock to refresh the Hebrews in the wilderness. Then the jubilant strains rang forth: "The Lord Jehovah is my strength and song;" "Therefore with joy shall we draw water from the wells of salvation!" All the vast assembly joined in triumphant chorus with musical instruments and deep-toned trumpets, while competent choristers conducted the grand, harmonious concert of praise.
This service had become largely one of show and pomp; the real worship of God had been partially lost. But Christ took advantage of the situation to impress upon their minds the great truths he designed to teach them, tho they had sought to depart from God's observance of the feast. And so he uttered the truths contained in verses 37-39, as before quoted. Their traditions kept accumulating on this subject, until it became buried beneath the rubbish of tradition, so that to-day it is a meaningless ceremony, and observed by orthodoxy because the "Fathers" told them to keep it. The merit now is in having a booth of a given length, and staying therein a given time. In the prayer-book referring to this matter, it is written:—
It must be four cubits long, and four cubits broad; but if it be less, it is profane; that it may render the people of Israel meritorious.
In the same chapter, after describing the feast in paradise of Leviathan and the salted Behemoth, it adds that this festival is to be the great point to be taken up in the judgment, whether the Gentiles shall have eternal life.
All nations will come to be judged in the presence of Him who sitteth upon the throne of judgment; in righteousness will he judge us. The nations (Gentiles) will then say, Give us the order of thy precepts, and we will perform them, that we may be equal with those in happiness, O thou who art great in power, dwelling on high. The Most High, who judgeth all in truth, will cause them to hear, and understand his words, saying, I have one small precept; its name, tabernacle (booth) and its ordinations; four sides, and a shade over it; fail ye not to observe it. They will then make the shadowy booths to abide under,
but the sun will shine so hot as nearly to burn them, when they will spurn at it with their feet. The Holy One will then pour out his wrath upon them, and cast them into gehimom without mercy, into the lowest part with confusion.—
Thus, instead of making it a feast of great rejoicing, as the Lord designed, to everybody, it is taught to the people that it will be the test when the Gentiles will all be damned. We wonder not that Jesus said the kingdom of God will be taken from you and given to another nation (Gentiles), who will bring forth fruit. Matt. 21:43. We little appreciate what Jesus had to contend with while endeavoring to break down the barriers of tradition, which the rabbis had bound around the people, and bring the Word of God home to the minds of the simple ones, who longed to take him at his word.
In the orthodox synagogue to-day, when the last day comes, the people are given various kinds of sweetmeats and fruits, and different kinds of wines are used, to represent the water and the wine in the days of the temple. Volumes might be written just on the traditions of this festival. But thanks be to God that the light of truth is shining brightly.
There is another very impressive truth taught by these feasts which will have an especial interest in the people of God for these latter days. The Pentecost was the gathering of the first fruits, and, as already noted, was typical of the outpouring of the Spirit of God at the beginning of the Gospel work. This also was the same as the outpouring of the early rain; for the early rains fell at the time of the first harvest. The Lord, speaking to his people at the present time concerning the outpouring of the Holy Spirit, says, "Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month." Joel 2:23. "And he shall come unto us as the rain, as the latter and former rain unto the earth." Hosea 6:3. When the first-fruits were gathered, there was some rejoicing; but when the final harvest was gathered, then there was great rejoicing. Everybody was told to be glad and rejoice. Thus it will be fulfilled. When the Lord pours out his Holy Spirit in these latter days, we shall have it in great abundance, and the harvest of God will be gathered from all parts of the earth, and every one among the redeemed will heartily unite in rejoicing for the abundance of the fruits which the Lord has gathered in his garner. We shall have a great feast of tabernacles, in which the Lord will again participate, at this time to look upon the fruit which has come as a result of the travail of his soul. He will then surely be satisfied. Dear reader, do you not want to be there and enjoy some of the fruit? This is the time to sow. Soon the rain will come, and the harvest then will quickly ripen. May we ripen with it. May we cast aside all the traditions of men which the apostate people of God have been binding upon us these years, and enjoy the fulness of his Spirit, and do his will. And as we have opportunity, let us remember God's ancient people who are bound in chains of darkness, and may they see the truth as it is in him, and be liberated from all error, to become the free sons of God.
F. C. GILBERT.
WALK IN THE LIGHT.
By A. R. Wilcox
"I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life."
O, WALK in the light of Jesus
Wherever His feet have trod,
Along the thorny pathway
That leadeth up to God!
O, walk while light is shining
Upon this narrow way;
O'er earth the darkness falleth,
Beyond is perfect day!
A. R. WILCOX.
Athens, Vt.
THE EVERLASTING GOSPEL AND THE UNCHANGEABLE SABBATH.
By W. W. Prescott
Creation and Redemption.
THE purpose of creation is to reveal the glory of God. "The heavens declare the glory of God; and the firmament showeth his handiwork." Ps. 19:1. But he who is "the God of glory" is also "the righteous God," to whom "righteousness belongeth," and therefore "the heavens declare his righteousness, and all the people see his glory." Ps. 97:6. Day by day, as he continued his creative work, "God saw that it was good," and when all was completed, "God saw everything that he had made, and, behold, it was very good." So when "the heavens and the earth were finished, and all the host of them," there was a perfect revelation in material forms of the glory, the righteousness, the goodness of God, and everything announced what has since been stated in words, "God is love."
Of man the Lord has said, "I have created him for my glory." "Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands." Heb. 2:7. But man failed to hold the position of glory and honor for which he had been created. "For all have sinned, and come short of the glory of God." Rom. 3:23. The sin of man brought the curse upon the earth. "Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee." Gen. 3:17, 18. Thus the work of God was marred by sin, and the whole creation involved in a ruin from which it has not yet been extricated. "For the earnest expectation of the creation waiteth for the revealing of the sons of God. For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now." Rom. 8:18-22, R. V.
God's Power in His Gospel.
But the original purpose of the Lord in the work of creation, while for a time apparently turned aside, will yet be fully realized, for he has said, "As truly as I live, all the earth shall be filled with the glory of the Lord;" and we may know that this will be so, for "the counsel of the Lord standeth forever, the thoughts of his heart to all generations." Num. 14:21; Ps. 33:11. And so the redemption of the earth and man from the effects of sin is simply carrying out the original creative purpose, the finishing of God's perfect work. The plan of salvation was not an afterthought, rendered necessary by a calamity which was not provided for in the original counsel of God. "Remember the former things of old; for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall7stand, and I will do all my pleasure." Isa. 46:9, 10. And so he who "hath made the earth by his power" and who "upholdeth all things by the word of his power," revealed that same creative power in the Gospel which "is the power of God unto salvation. . . . For therein is the righteousness of God revealed." Rom. 1:16, 17. And this Gospel is also "the Gospel of the glory of the blessed God" (1 Tim. 1:11, R. V.); and thus the same righteousness and the same glory which are revealed in the heavens by the working of God's creative power, are revealed in the Gospel, which is the application of that same power in the salvation of man from sin.
This is made still more clear from the fact that the Scripture rests God's ability to redeem upon the basis that he is the Creator of the heavens and the earth, refers to redemption as a creative work, and shows that creation and redemption are both accomplished through the same agent, Jesus Christ. And so we read:—
"But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not; for I have redeemed thee, I have called thee by thy name; thou art mine." "Thus saith the Lord, your Redeemer, the Holy One of Israel: . . . I am the Lord, your Holy One, the Creator of Israel, your King." "Remember these, O Jacob and Israel; for thou art my servant; I have formed thee; thou art my servant; O Israel, thou shalt not be forgotten of me. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins; return unto me; for I have redeemed thee. Sing, O ye heavens; for the Lord hath done it; shout, ye lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein; for the Lord hath redeemed Jacob, and glorified himself in Israel. Thus saith the Lord, thy Redeemer, and he that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself." "Israel shall be saved in the Lord with an everlasting salvation; ye shall not be ashamed nor confounded world without end. For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it; he created it not in vain, he formed it to be inhabited; I am the Lord, and there is none else." "I, even I, am he that comforteth you; who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundations of the earth." Isa. 43:1, 14, 15; 44:21-24; 45:17, 18; 51:12, 13.
In harmony with this idea David prayed, "Create in me a clean heart, O God; and renew a right spirit within me." Ps. 51:10. In the same way we are told that "we are his workmanship, created in Christ Jesus unto good works." Eph. 2:10. "Wherefore if any man is in Christ, there is a new creation: the old things are passed away; behold, they are become new." 2 Cor. 5:17, R. V., margin. "For neither is circumcision anything, nor uncircumcision, but a new creation." Gal. 6:15, R. V., margin.
Created by Jesus Christ.
That Jesus Christ was the agent in the creative work is plainly stated in the following scriptures: "All things were made by him; and without him was not anything made that was made." "He was in the world, and the world was made by him." John 1:3, 10. "Yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him." 1 Cor. 8:6, R. V. And he it is "by whom also he made the worlds." Heb. 1:2. This relation of the Son to the creative work is appealed to as a ground of confidence in the redemption which we have through him:—
"Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins; . . . for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by (R. V., "through") him, and for him; and he is before all things, and by him all things consist." Col. 1:12-17.
Redemption Is Creation.
It is thus clear that creation and redemption are not simply in close relation, but that they are one and the same thing. The power is the same, the agent through whom the power is revealed is the same, and the power is revealed for the same purpose—to make manifest the glory of God. Thus the things which are made are constantly preaching the Gospel of redemption, which "is the power of God unto salvation," "for the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." Rom. 1:20.
That the Gospel is thus preached by the things which are made is further evident in the following passage: "But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the Word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world." Rom. 10:16-18. But the conclusion here drawn rests upon a sentence from the nineteenth psalm. The complete statement is as follows: "The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world." Verses 1-4. And so it is true that the works of God, in revealing the creative power of God, are preaching the Gospel, and are preaching it so plainly that men are held responsible for the use which they make of the light thus given to them. These considerations show us how fully the Gospel is preached in the first chapter of Genesis, and that the first statement in the Bible, "In the beginning God created the heaven and the earth," contains the very essence of the Gospel.
The Gospel and the Sabbath.
We are now prepared to understand better the place of the Sabbath in the Gospel. After the power of the Gospel was fully revealed in the creative work, God "rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made." Gen. 2:2, 3. Thus the Sabbath was instituted before sin entered into the world, and was based upon the eternal fact of creation. It thus became the sign of creative power, the sign of "the true God," "the living God," who "made the earth by his power," and "established the world by his wisdom," and "stretched out the heavens by his discretion." Jer. 10:10-12.
But we must remember that creation is really a birth; for "the mountains were brought forth" (born), and all created things were and are just as dependent upon God for his upholding power as a child is dependent upon its mother, and they can never be independent of him who "upholdeth all things by the word of his power." Thus the Sabbath was from the first the sign of God's power to create (bear), and to uphold (sustain); and so when man lost his union with God, who only could uphold him, "being alienated from the life of God," and "must be born again" in order to regain life, the Sabbath, the seventh day, with the blessing of God's presence upon it, was the sign and the pledge of God's power to accomplish this for man. Thus did the Sabbath preach the Gospel of the new birth or creation, and say: "Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength." Isa. 40:28, 29.
But since God, the Source of all things, is the same, "For I am the Lord, I change not;" and since the agent in creation is the same, "Jesus Christ, the same yesterday, to-day, and forever," and he is the only way of salvation, "For there is none other name under heaven given among men, whereby we must be saved;" and since there is only one Gospel, for "tho we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed," it follows that there can be only one sign of the power to save, emanating from that one God, embodied in his only Son, Jesus Christ, and revealed in the one Gospel.
Thus the everlasting Gospel and the seventh-day Sabbath were united "when the morning-stars sang together, and all the sons of God shouted for joy." "What therefore God hath joined together, let not man put asunder." W. W. PRESCOTT.
London, England.
Live Not Without a God
By William Wetmore Story
Live not without a friend. The Alpine rock must own
Its mossy grace, or else be nothing but a stone.
Live not without a God. However low or high,
In every house should be a window to the sky.
—W. W. Story.
JESUS THE WAY.
By Allie Veitch
I AM the way, the truth, the life,
And all who come to Me,
Who follow in My footsteps here,
Shall My salvation see.
I am the living Bread from heaven,
On which hungry souls may feed;
And to the weary souls who trust,
My blood is drink indeed.
ALLIE VEITCH.
Burt, Michigan.
SPIRITUAL GIFTS.
By H. F. Phelps
IN 1 Cor. 12:1 we read, "Now concerning spiritual gifts, brethren, I would not have you ignorant." And the whole chapter is given to the discussion of these gifts, and their operations in the church. Now let it be remembered that this epistle was not written to that church alone, but to those who should be "waiting for the coming ["revelation," margin] of our Lord Jesus Christ." 1 Cor. 1:7. And in verse 6 we learn that this very church that should be waiting for the coming of Christ, was especially blessed in that the "testimony of Christ was confirmed [fixed, established] in you." The church in the last days will so come into the unity of the faith that they may indeed be likened, as they are in chapter 12, to a perfect human body, with all its members fitly joined together and working in perfect harmony. So God's perfect church will work in the one faith, under the one Lord, and by the power of the same one Holy Spirit, dividing severally of these gifts to the several members, as meets the mind of the same Lord, who is over all.
Gifts "Set" in the Church.
"Now ye are the body of Christ, and members in particular. And God hath set some in the church." Mark this: something has been "set" in the church. Now this word, according to the Standard Dictionary, signifies: "To give a specific or desired position to; put into a certain place or particular relations in order to secure a special end. To put into a fixed, permanent, or immovable condition, position, or form."8Then it is this: "God hath set" in the church, "fixed" in the body of Christ, given a "specific or desired position, put into a certain place," "in order to secure a special end," or object, the gifts of the Spirit, even as he has set the eye, the ear, the nose, the hand, and the foot, these all in the body, fixed them there for a specific object. And here are the names of some of these gifts: "God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." Thus does it become a positive fact that the gift of prophecy in God's plan is set, immovable, fixed, in the church of Christ, to the end of time. Then, as if to make the argument doubly strong, these questions are asked by the Spirit of God: "Are all apostles?" No. "Are all prophets?" No. "Are all teachers?" No. "Are all workers of miracles?" No. "Have all the gifts of healing?" No. "Do all speak with tongues?" No. "Do all interpret?" No. From these questions, which, in the very nature of the case, can only admit of a negative answer, it becomes evident that if any one of these gifts were wanting in the last church, in the remnant church, then the church has not yet come to "the measure of the stature of Christ," as was by him intended.
The church is still in an imperfect condition. To use the illustration of the body, the church is deformed while any one of these gifts are wanting, even as the body would be dwarfed and deformed without the members which the Creator has set in the body. It follows, as a logical conclusion, that the remnant of the church, the church represented in vision to the beloved apostle John (Rev. 14:12), which "keep the commandments of God and the faith of Jesus," will not despise "prophesying," and will "come behind in no gift, waiting for the coming of our Lord Jesus Christ." In fact, this same church is seen by the apostle and prophet to come into a deadly conflict with the dragon because she has this gift of prophecy in her midst. "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Rev. 12:17. Thus Paul sees that the church has the testimony of Christ confirmed within them; and John sees the dragon, which is the devil, filled with wrath against them because they have the testimony of Christ. Says the angel to John, "The testimony of Jesus is the spirit of prophecy." Thus in heeding the divine injunction, "Despise not prophesying," they do not quench the Spirit of God, and so the Holy Spirit comes to them in abundance of measurement, bestowing upon them the gifts of the Spirit.
The gift of the spirit of prophecy is like the pilot who guides the ship into port. Soon after the fall there were prophets, for "Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints." Jude 14. And now, as the Gospel ship is about to sail into port, the gift of prophecy is restored, with all the gifts of the Spirit, for the benefit of all who will heed the words: "Quench not the Spirit. Despise not prophesying."
Will reader and writer ever be found seeking the aid of the Spirit of God? Will we believe its messages of instruction and receive of its blessed benefits through the perils of the last days? That this may ever be so is the prayer of the writer. H. F. PHELPS.
Question Corner
By Editor
"Enquire, and make search, and ask diligently."
NOTE.—We wish those who ask questions to take particular notice: (1) Only such questions will be answered here as we believe to be of general interest and information. (2) We can not undertake to explain from four to a dozen scriptures, as in one sentence we are often requested to do. (3) Do not ask to "explain" a certain text or passage. State clearly the point in question. (4) Give full name and address, not for publication unless desired, but as evidence of good faith, and to give us the privilege of replying by letter if deemed best. (5) Unsigned communications of any kind find the quickest way to the waste-basket. (6) It is always well to inclose stamp. (7) "Foolish and unlearned questions avoid," also those that minister to mere curiosity. (8) Study the Scriptures yourselves.
589. "Generation."
WHAT does the word "generation" mean, mentioned in Matt. 24:34. S.
It means a birth, a progeny, a step in genealogy, an interval of time. In Matt. 24:34 it means those living at the same time upon the earth. That generation of people who see in the light of the prophecy the signs of Christ's coming, will not pass away till he shall come.
590. First-day Convocation.
PLEASE explain Lev. 23:7: "In the first day ye shall have an holy convocation; ye shall do no servile work therein."
This was the first day of the feast of unleavened bread. It does not refer to the first day of the week, or the first day of the month, but the first day of that feast, which came the fifteenth day of the first month, on whatever day of the week it happened to fall. It was one of the yearly sabbaths of the Jews, and expired by limitation at the cross.
591. Hiving Bees on the Sabbath.
IF two men had a lot of bees in the same yard, and both parties' bees swarm and settle on the same spot, would it be right to hive them on the Sabbath? And after the bees are cared for, would it be right to accept a stand of bees from the same person (not being a Sabbath-keeper) when they want to give them to you free of charge on the Sabbath?
Such questions come between the individual and his God, and can not be answered dogmatically by another person. If he has doubt, give God the benefit of the doubt. Personally the writer does not believe in hiving bees on the Sabbath; and old bee-keepers say that it is not necessary that bees should swarm that day. They can be "set back," or separated, or artificially swarmed.
2. The question is not plain as to the matter of the gift. If it involved in any way the violation of a command of God or a compromise of faith, it should not be accepted. The command is, "Remember the Sabbath day, to keep it holy." See also Isa. 58:13. What would Christ do?
592. Beginning and Close of Sabbath.
CAN you tell me where it says in the Bible that the Sabbath should be kept from sunset to sunset the next day? H. T. K.
(1) According to Bible reckoning the day begins with the even or evening. "The evening and the morning were the first day." See Gen. 1:5, 8, etc. (2) The even begins at sunset. "And at even, when the sun did set." Mark 1:32. (3) "From even unto even, shall ye celebrate your Sabbath." Lev. 23:32. So the Jews would not bring the sick to Jesus till the Sabbath closed, "at even, when the sun did set." See Mark 1:32; Matt. 8:16; Luke 4:40.
CAPTIVITY.
By Arthur J. Stringer
WEEP not for him; he hates his caged life well—
For see him gnaw the bars that make it so;
Ah, pity him who grows to love his cell,
And when his freedom comes, is loath to go!
—Arthur J. Stringer.