IN exalted language the ancient prophets told of the glories of the kingdom to come.
Enemies were to be subdued, the wealth of the Gentiles was to flow to Jerusalem, whence the law should go forth unto all nations, while the Messiah was to re-establish the throne of David, and reign upon it forever.
Whether all of those prophets knew definitely of the first and second advents as such, and the approximate time to intervene, we do not know. Their language would often indicate that occurrences connected with each of these widely separated events appeared to them as parts of one glorious consummation. But while the splendor of the final scene seems to have eclipsed the item of time intervening, it was always understood that the redemption and restoration, and the great coming and the end of the world were contemporary events. There is no reason why they, and all of God's people of former times, should not have understood this, since among men it was well known that God had determined an end to this world and to sin from the moment of man's transgression in Eden.
The exact time of the second advent has always been a matter of peculiar interest to the people of God, who have longed for deliverance from the consequences of sin. But the Lord has adjudged best not to reveal to men the exact date of that event. He desires men to serve Him from principle, and not from fear, and at all times. Indeed, Jesus Himself said, "But of that day and hour knoweth no man, no, not the angels of heaven, but the Father only." Just before the ascension of the Saviour, the disciples who accompanied Him to Olivet asked if he would at that time "restore the kingdom to Israel." They tremblingly hoped that the great restoration would be accomplished in their day. Twenty years and more later some began to teach that the second coming was at hand. To those who were troubled by this teaching Paul wrote: "Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed."
Could those early Christians have looked through the centuries beyond, and have realized that nearly nineteen hundred years later Christians would still be looking and yearning for the Master's second appearing, their hearts might have failed them. There came the "falling away," and the development of the great apostate church. And then in the latter days a great light from the prophetic word flooded the world with its rays of hope and cheer, there came the dawn of an age of extraordinary activity in the dissemination of knowledge, and the Holy Scriptures themselves began to find their way to every nation, kindred, tongue, and people. Men of God, impressed by the Holy Spirit, searched the prophecies, glorious facts were revealed, which were due for revelation at that time, the process of world enlightenment was accelerated, and to the age that now is the startling message is proclaimed that the event of all ages is but a moment, as it were, in the future.
Lines of Prophecy.
Time is an absorbingly interesting feature of a full dozen of these prophecies, and the event upon which their messages focus is the coming of Christ the second time to this earth. To the prophet Daniel was revealed the world's history from Assyria to the establishing of the everlasting kingdom of God. Assyria and Babylon, Medo-Persia, Grecia, and Rome—first in its world-wide dominion, afterwards in its divided form—were to span the ages, unto the end of the Gospel age. Note the time of the final event as mentioned in these and other prophecies, and consider our present position as related to it.
In the second chapter of Daniel a symbol is presented revealing the divided state of the Roman Empire. This division was accomplished fourteen centuries ago. The next event in the vision is the breaking into pieces of the kingdoms of earth, and the setting up of the kingdom of God on the earth.
In Daniel 7 the vision details the rise and fall of the Papacy. The spiritual domination of the Papacy came to an end in 1798, one hundred and four years ago. The next event is the giving of the kingdom of the earth to the "people of the saints of the Most High." In the twelfth chapter the above date is indicated as the beginning of a most significant period called "the time of the end." And it was at this time that knowledge should be increased, and the prophecies concerning the quickly-approaching end should begin to be unsealed.
In the eleventh chapter are depicted events occurring in the history of nations from the time of Darius the Mede to the end, when Michael stands up and the kingdom of Christ is established.
In Daniel 8 a great period of prophetic time is thrown across the reach of world history, beginning after Assyria's rise, ending just before the final events meet completion. This is the period of 2300 years (prophetic days), beginning 457 before Christ, and reaching to the fall of the year 1844 after Christ,—fifty-eight years ago, and forty-six years this side of the beginning of the "time of the end." The termination of this long period marks the beginning of the judgment mentioned in Daniel 7:10, which determines the life standing of all mankind preparatory to the event that immediately follows, which is the giving of the kingdom of earth to Christ and his true followers. Note again that the great Judge—"the Ancient of days"—called this court into session fifty-eight years ago. In all the Bible there is no definite prophetic date established or named beyond the above. But the next event is the final one. Are you prepared to say that it is not near?
Signs of His Coming.
Historical records of fulfilled prophecies ought forever to convince the sceptical mind of the truth of God's word, and of the urgent need of immediate and constant preparation for meeting in peace the Judge of all the earth. Aside from the prophecies fulfilled and in the process of fulfillment, already noted, and others equally convincing in the Revelation, that constitute great evidences of the nearness of the end, there are a number of remarkably striking events, now matters of history, that were foretold and designated as signs of the second advent, and of the end of the world.
Under the opening of the sixth seal, mentioned in Revelation 6, "there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind." The events here referred to occurred in the order mentioned, and were all embraced in the time covered by the "sixth seal" of the chapter named. The first is the "great earthquake" that destroyed the city of Lisbon, in 1755, for it occurred at the time for the fulfillment of the prophecy. The latter part of the eighteenth century witnessed the waning of the severe persecution that had for ages followed God's people; and, viewing the future, and answering the question of His disciples, Jesus had said, over seventeen hundred years before: "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven." History records these events as follows: The darkening of the sun—the Dark Day—May 19, 1780; the darkening of the moon, the night following; the falling of the stars, Nov. 13, 1833.
What next?—The words that immediately follow in Revelation 6 depict the scenes of the coming of Christ; the words of Christ are, "And the powers of the heavens shall be shaken, and then shall appear the sign of the Son of man in heaven." From 1833 to the present is sixty-nine years. There are many now living who were living then. To all the world the word is: "This generation [the generation to whom these signs mentioned come] shall not pass away till all be fulfilled." Luke 21:32. How near, then, is the coming of Christ?—"When ye shall see all these things [when 'this generation' referred to shall perceive and recognize that the signs have occurred, as mentioned] know that He is near, even at the doors. Do you know how near this may be?
There were other signs, also, named by the Saviour, as signs of His coming and of the end of the world. The reading of them should suffice for the intelligent observer of the present day world happenings: "As the days of Noah were, so shall also the coming of the Son of Man be." "Nation shall rise against nation, and kingdom against kingdom; and great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven." "And upon the earth distress of nations, with perplexity, . . . Men's hearts failing them for fear, and for looking after those things which are coming on the earth." "And ye shall hear of wars and rumors of wars."
There is a definite purpose in the language of this prophecy. All history records wars and rumors of wars; there has always been more or less perplexity; there have been marrying and giving in marriage, and eating and drinking. And earthquakes and famines and pestilences have been recorded in various ages. But these occurrences of other times, save the time before the flood, and the times of Sodom, are not prominently mentioned by the Word of God. The significance, therefore, of their enumeration here is that in the last days, the days immediately preceding the second coming of Christ, and at the time of and following the time of the signs previously mentioned, these occurrences will far surpass in frequency and extent any similar occurrences at other times in the history of earth. I do not know that it is necessary to argue at length over this matter. The time is come and the conditions are present that proclaim that the time is come,5and every man who dares to acknowledge truth must recognize it. It is a time of
Intense Activity in Sin,
wickedness, crime, war; of marrying, divorcing, eating and drinking to excess, and wars and rumors of wars and unprecedented preparations for strife, with unparalleled frequency of occurrences of disasters by sea and land, by disease and pestilence and famine. Social, financial, and political questions are appalling men's minds, and causing the fear and trembling which are sure conditions of the fulfilled prophecy, and present signs of proximity of the event of the ages.
"This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away." "For the time will come [it has come, in abundant measure] when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." In the last days "evil men and seducers shall wax worse and worse."
The above prophecies constitute the Divine fore-picture of the political, social, religious, and physical situation in the earth to-day. In the comments I have touched details here and there only. You know or may know the rest in the day's news, and from comments of thoughtful minds in the world's journals, from its pulpits, and from public platforms. The passing picture testifies louder than can words to the everlasting truth of God's Word, and with that Word proclaims that the days of the present are not only the last days of this age's history, but the last of the last days, the end of the "time of the end." The time of the second advent of Christ is at the doors. The goodness of God is wonderful, who does nothing of such tremendous and solemn import without notifying all men of it, and giving them opportunity to prepare for it.
The Coming of the Lord BY L. A. PHIPPENY
SIGNS OF THE COMING KING.
By Augusta W. Heald
(Concluded.)
"For a Witness unto All Nations."
IN view of all the movements that are on foot for Christianizing the world, and a certain degree of success that is accompanying them, many are anticipating the world's conversion before the Saviour's advent, but there are many passages of scripture tending to prove the falsity of this position. The Saviour said, not that the whole world would be converted by the preaching of the Word, but simply, "This Gospel of the kingdom shall be preached in all the world, for a witness unto all nations; and then shall the end come." Matt. 24 : 14.
Clearly the apostle Paul was expecting no temporal millennium, when wars shall cease, and the earth be filled with the knowledge of the Lord; for in writing to Timothy he says: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof." 2 Tim. 3 : 1-5.
These words of inspiration portray a time of fearful depravity as existing in the last days; the world rioting in pride, selfishness, blasphemy, and unlawful indulgence, while the church of God, which should by precept and a holy example condemn these practises, is herself sunk in the depths of hypocrisy, "having a form of godliness, but denying the power," —observing outward forms and requirements, but not spiritually connected with Christ, the living Head.
The dangers of the last days, as described by Paul, are but too truly verified at the present time; forms are multiplied; there are societies, and boards, and branches, and auxiliaries. Money and labor are expended; yet sinners go on in sin, and the church itself languishes for real spiritual food. As Paul says, "They will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." 2 Tim. 4 : 3, 4. These false teachers, for filthy lucre's sake or for love of applause, will at the people's bidding speak unto them "smooth things" and "prophecy deceit." Isa. 30 : 10.
Do the popular ministers of to-day preach the whole truth? Do they explain the prophecies relating to the Saviour's soon appearing to judge the quick and the dead? —No, they, for the most part, affirm that Daniel and Revelation are sealed books; and those who hear their preaching reason, "If the wise D.D.s do not understand these mysteries, it is useless for us to attempt it."
How exactly is this state of things foretold by Isaiah: "And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this I pray thee; and he saith, I can not; for it is sealed; and the book is delivered to him that is not learned, saying, Read this, I pray thee; and he saith, I am not learned." Isa. 29 : 11, 12. But what does the Lord say to those who thus disregard His truth? —"For as much as this people draw near Me with their mouth, and with their lips do honor Me, but have removed their hearts far from Me, and their fear toward Me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." Isa. 29 : 13, 14. And because they received not "the love of the truth," "God shall send them strong delusion, that they should believe a lie" 2 Thess. 2 : 10, 11.
These prophecies found a fulfilment at the time of the Saviour's first advent, when prophets and rulers, blinded by pride and self-righteousness to the claims of the Messiah, knew not the time of their visitation, and crucified their King. Again, in these latter days, it is fulfilled and fulfilling. The popular pulpit proclaims, "Peace and safety," and a temporal millennium of a thousand years; and the people are well pleased. Scoffers are saying, "Where is the promise of his coming? for since the fathers fell asleep all things continue as they were from the beginning of the creation." 2 Peter 3 : 4.
God's truth, when faithfully presented, has power to convert and sanctify the heart. Because the truth is withheld and misrepresented, the church is conformed to the world; she can not discern spiritual things; she is powerless to combat sin; she has no sanctifying influence.
"Can the blind lead the blind? shall they not both fall into the ditch?" Luke 6 : 39.
So great will be the spiritual declension as the time of the end approaches, that the Saviour sadly queried, "Nevertheless when the Son of man cometh, shall He find faith on the earth?" Luke 18 : 8. And yet "God hath not cast away His people." Rom. 11 : 2. When in the days of wicked Ahab the lone prophet Elijah fled in fear to the wilderness, thinking himself the sole representative of Israel's God, "what saith the answer of God unto him? I have reserved to Myself seven thousand men, who have not bowed the knee to the image of Baal. Even so at this present time also there is a remnant according to the election of grace." Rom. 11 : 4, 5. To them the Saviour says, "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom." Luke 12 : 32.
"Fear not, ye flock; for your Shepherd, returning,
Shall gather His sheep in His heavenly fold,
Shall lead you in pastures for which you are yearning,
And shelter you safe in the city of gold."
AUGUSTA W. HEALD.
THE PRAYER OF FAITH.
By Mrs. Hattie Oppen
"THE prayer of faith shall save the sick." Let us put with this the scripture which says, "Faith without works is dead;" or in other words, it is a dead faith that does not bring forth works. So as we pray the prayer of faith for the healing of the sick, let us do the works of faith. Let us use the means that God Himself has provided; and let us teach the sick properly to care for the body which He has given them, and which He says He wishes to purify and make a fit temple wherein may dwell His Holy Spirit.
Let our faith, when we pray, be the faith of Abraham, who, having living faith in God, worked the works of faith, even unto the offering up of his son Isaac. For he had faith to believe that even tho God permitted Isaac to be offered up as a burnt-offering, He was abundantly able to raise him up again. Let us remember that before Christ said to the woman, "Thy faith hath made thee whole," the woman reached out and touched the hem of His garment, thus showing her faith by her works.
Christ had perfect faith. When He said to the sick, "Be thou healed," they were invariably healed. Why?—He says, "Of Myself I can do nothing." It was by His faith in the power and willingness of God the Father to heal the sick that He did the work. A certain man came to Jesus with a child possessed with devils, and said that he had been to the disciples, but they could not cast them out. Afterward when the disciples asked Jesus why they could not cast out the devils, He said it was because of their unbelief.
So we see that it is impossible for faith to exist and not produce works. James says, "Show me thy faith without thy works, and I will show thee my faith by my works." When we say we believe on the Lord Jesus Christ, and do not the works of Christ, we deceive ourselves.
Then let us remember that the prayer of faith does heal the sick; but that faith is always made manifest by works, and that we manifest our faith just as truly by giving a hot or cold water pack according to knowledge, or by teaching the people how to live according to right principles, as by vocal prayer. Faith and works go together, and can not be separated. MRS. HATTIE OPPEN.
Clotho, Todd Co., Minn.
THE TABERNACLE.
OUR Sunday-school lesson this week (see page 14) is broadly comprehensive and intensely spiritual. There should be read in connection with it Ex. 25:1 to 31:11. It involves the study of the continual worship of God and the eternal plan of salvation. These it is impossible to gather in one week's lesson. Let us get from the wonderful field a lesson of true worship, applicable to the soul in all ages.
1. The word "tabernacle" means "dwelling-place." "Let them make Me a sanctuary, that I may dwell among them." Ex. 25:8. It was in obedience to this that the tabernacle and all its belongings were brought into existence. It was an earthly object-lesson of Christ Jesus, who was "God manifest in the flesh." 1 Tim. 3:16. "And the Word was made flesh and dwelt [tabernacle] among us (and we beheld His glory as of the only-begotten from the Father), full of grace and truth." John 1:14. "And they shall call His name Immanuel, which is, being interpreted, God-with-us." Matt. 1:23.
But Christ is not complete without His church. He is the Head, the church is the body, His representative in the earth as long as He dwells in her, "the fullness of Him that filleth all in all." Eph. 1:23; 2:20-22; 5:25-32. "Even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people." But this is on the condition that they are separate from the world.
But as the church is made up of like units in character, so each individual member becomes a tabernacle of God. "Know ye not that your body is a temple [sanctuary] of the Holy Spirit which is in you, which ye have from God? and ye are not your own." 1 Cor. 6:19. "I have been crucified with Christ; and it is no longer I that live; but Christ liveth in me." Gal. 2:20. How practically important, then, is the study of the tabernacle and its service.
2. God's worship must have a standard. That standard can be nothing less than His own character. This was represented in the ancient tabernacle (even as in the one on high, Rev. 11:19) by the holy law of God, the Ten Commandments, within the ark in the most holy place, and over which dwelt the constant token of God's presence, the glorious shekinah. All the worship centered there. All the ministry was focused upon that one spot. That law pointed out sin. 1 John 3:4. All the service for the removal of sins had respect to the unchangeable law of God.
Of course there was no life in the mere materials of the tabernacle. There was no power in the mere words of the law engraved on stones. But it meant to every true spiritual worshiper of God that that law must be written in the heart as living, molding, vital principles of action. Such was its relation to Jesus Christ. "Thy law is within My heart," "I have kept My Father's commandments," are His own words. So God writes His law, always by their consent, in the hearts of His children. Heb. 8:10. The redeemed will be those who "know righteousness, the people in whose heart is My law." Isa. 51:6, 7.
3. In this service there is ever mercy from God to the sinner. Mercy is one of the great things of God's law. It was because God's character is what it is, because in Christ's heart was the law, that God gave His Son, that the Son "gave Himself." John 3:16; Titus 2:14. So the judgment and justice condemn the repentant sinner, mercy, as in the type, glorieth over judgment. And God's everlasting mercy will not fail; "He delighteth in mercy." We will lose it only when we consider it of no worth. It can not cover known sin. It is of the law itself.
4. In brief, all the furniture of the tabernacle had reference to the true temple of God. The candlestick was the light-bearer. So God says to His people, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." But that the light might burn and shine, it must be kept trimmed and fed with the holy oil. Fed from the Hidden Source, the child of God must shine for all. The table of presence-bread well represents the Word of God, upon which the child of God must feed continually. The altar of incense represents the grace of Christ in consecration, the Spirit of God making effectual prayers and service. The altar of burnt-offering represents a whole-hearted service; the laver, a pure life; the court, separation from the world.
5. The anointing of the priests (and all God's children are priests, 1 Peter 2:9) represents consecration to His service.
In Jesus Christ is all this fulness. In Him all our needs may be met, all our defects supplied. Let God, dear reader, make of you His tabernacle.
"APOSTOLIC EXAMPLE" VERSUS "POSITIVE PRECEPT."
By G.
EVEN Baptists (except Seventh-day Baptists) accept the mythical plea of "apostolic example" for Sunday observance. As the Scriptures give no such warrant, the assumption is based solely on tradition, and traditional authority for religious dogma in the professed Christian Church is papal in principle. Baptist history and much Baptist literature show that Baptists are, at least theoretically, bound to this position. Attention is called to this fact because of a recent utterance of the pastor of Messiah Baptist Church, Trenton, N. J., who is reported as saying that "apostolic example has all the moral force of a direct and positive precept."
Such a position places the example of fallible man on an equality with the law of God, while even Christ made the Word of God the standard of His example. By the Spirit of prophecy before His advent He had declared, "I delight to do Thy will, O My God; yea, Thy law is within My heart." Ps. 40:8. Again He lays down this principle, "He that is of God heareth God's words." John 8:47. "I have not spoken of Myself; but the Father which sent Me, He gave Me a commandment, what I should say, and what I should speak." Ch. 12:49. "I speak that which I have seen with My Father." Ch. 8:38. In praying to His Father for His disciples, He said, "I have given them Thy Word." John 17:14. "Tho He were a Son, yet learned He obedience by the things which He suffered." Heb. 5:8. Such was the example which the Scriptures set for us to follow. 1 Peter 2:21.
In all the apostolic injunctions to follow apostolic example, there is the incentive that the apostle has followed Christ. The only apostle who enjoins the brethren to follow him is Paul, and he invariably implies that the following is to be in the things wherein he has followed the Lord. There is no instance where he sets up his own example to be followed independently of the word or example of Christ. See 1 Cor. 4:15, 16; 11:1-3; Phil. 3:13-17; 1 Thess. 1:5, 6; 2 Thess. 3:6-16. In all these instances the purpose is not to "draw away disciples" from the commandments of God, after the apostle himself, but to establish them in the teaching of Christ by both precept and example. This is further demonstrated by Paul's charge to Timothy to "preach the Word;" by his assertion that the Scriptures "are able to make thee wise unto salvation," and by his further assertion that through the Scriptures "the man of God may be perfect, thoroughly furnished unto all good works." See 2 Tim. 3:14 to 4:2.
But when we assume that "apostolic example has all the moral force of a direct and positive precept," we are confronted by some conflicting examples which it is difficult to reconcile as "positive precepts." When Paul would have Timothy accompany him in his labors, he circumcised him. Acts 16:1-3. Here was apostolic example, but if it had "all the moral force of a direct and positive precept," then the apostle himself was afterward at fault, for he did not have Titus circumcised. Gal. 2:3.
Here is another instance of conflicting apostolic example: Paul says that "when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him [following apostolic example]; insomuch that Barnabas also was carried away with their dissimulations." Verses 11, 12. And Paul adds that "they walked not uprightly according to the truth of the Gospel." Verse 14.
On one occasion we read of Paul's "having shorn his head in Cenchrea; for he had a vow." Acts 18:18. Afterward, when he came to Jerusalem, James and the elders gave him some advice about the expediency of his observing certain Jewish ceremonies. They said there were thousands of Jews there who believed, and they had heard that Paul had been teaching the Jews to "forsake Moses," and not "to walk after the customs." So they said to Paul, "We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads; and all may know that those things, whereof they were informed concerning thee, are nothing;7but that thou thyself also walkest orderly, and keepest the law." Ch. 21:23, 24.
Now, notwithstanding Paul had been teaching that "circumcision is nothing," and that the ceremonials of the Mosaic dispensation were done away in Christ, he followed the advice of the elders, of whom James was the leader. "Then Paul took the men, and the next day purifying himself with them [ceremonially] entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them." Verse 26. However, the expedient did not work; for before the dead ceremony was finished, the very trouble that it was designed to forestall came upon Paul. He was set upon by a Jewish mob, and would have been killed but for the interference of Roman soldiers. This is a very striking instance of "apostolic example;" but there are few, if any, of the advocates of the legal force of such prestige who will maintain that any one is under obligation to follow this particular example.
A council of Jewish believers had before decided that the Gentile disciples need "observe no such thing." James had suggested the concession, and Paul had circulated it among the Gentiles far and wide. Now if "apostolic example" were to make circumcision and the whole ceremonial law binding upon the Jews, there would be one law for the Jews and another very different law for the Gentiles. But this would be in contravention of apostolic teaching that in the image of Christ "there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all, and in all." Col. 3:11.
Apostolic example as a plea in support of dogma not indorsed by the Word of God, is a delusion and a snare; even where the example is a matter of fact; but where the alleged example is wholly mythical, as in the case of Sunday observance, infant baptism, sprinkling, etc., the doctrine thus supported becomes, if possible, even more deceptive. G.
THE FRUIT OF THE PURPOSE.
[See Sabbath-school Lesson, Page 14.]
THE purpose is stated in verse 8 of Daniel 1: "But Daniel purposed in his heart that he would not defile himself with the king's dainties, nor with the wine which he drank." He was God's servant, bought with a price. He would not defile himself with the king's food. Why? What was wrong about this royal dietary?
1. Included in it, doubtless, was the flesh of swine, and other animals which were not only prohibited by the ceremonial law of the Jews, but were ill-fitted to build up the best physique. Daniel would neither set a bad example to his brethren in captivity, nor disobey God himself.
2. The food was dedicated to false gods; and while Daniel knew that the idols Babylon worshiped were nothing, the principles they represented were evil, and he would not even seem to compromise with wrong.
3. The dainty food was not fitted to high aspirations, nor to clear, pure thinking. It would make corrupt blood and an enfeebled, corrupt body. Wine is ever debasing to mind and heart. Daniel had doubtless seen its effect already in Judea, and in greater degree in luxurious, pleasure-loving Babylon. Surely these were sufficient reasons from a physical and mental view for refusing the royal fare.
What made these reasons conclusive was their deeper spiritual import. Daniel belonged to God. His body was the temple of the Holy Ghost. He could not, as a temple of righteousness, give place to unrighteousness. He could not, as a lamp of God's lighting, have communion with darkness. He could not, as Christ's representative, have concord with Belial. He could not, as a believer, act as an unbeliever. He could not, as a temple of God, have agreement with idols. 2 Cor. 6:14-16. In all things he must stand free, and his three companions stood with him.
What was the result? - God wrought with him. He could not have done this, if Daniel had gone on frowardly, seeking his own honor or pleasure: for then "how should My name be profaned? and My glory will I not give to another." Isa. 48:11. "I am Jehovah, that is My name; and My glory will I not give to another, neither My praise unto graven images." Isa. 42:8. But Daniel and his fellows had so connected with God that He was "able to do exceeding abundantly above all" that they asked or thought, according to the power that wrought in Jesus Christ, when it raised Him from the dead. Eph. 3:20; 1:19, 20. God did for and through these young Hebrews what He would have done for and through the whole Jewish people, if they had only been loyal to God and the high mission to which He had called them.
Babylon needed to know the true God; and God would give them the opportunity of knowing. He therefore revealed Himself in His living temple, the church, represented by these four youth. "God gave them knowledge and skill in all learning and wisdom, and Daniel had understanding in all visions and dreams. . . . And the king communed with them [his wise men]; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah. . . . And in every matter of wisdom and understanding, concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters that were in all his realm."
Thus will God ever work for those and through those who are with full purpose of heart consecrated to His high calling, who truly count themselves temples of the living God.
Apostasy in the Early Church
THE SABBATH. NO. 8.
Apostasy in the Early Church.
NATURALLY apostasy would follow a decline of the spirit of true Sabbath observance. There could be no apostasy while the Sabbath (the sign between the true God and His people) was faithfully remembered. From the history of ancient Israel we learn that wherever a spirit of backsliding was manifest there was ever a neglect of the worship of God, of which Sabbath services were a prominent feature. This neglect was always accompanied by a reversion to heathen rites and ceremonies, which at certain times was carried even into the house of God. There is in man a natural disposition to exalt and reverence some deity, and when he turns to any degree from the worship of the true God, the adversary always has some substitute ready. Just so with any of the institutions and ordinances of the Lord's planting; the enemy of truth has ever ready suggestions of something more convenient or more attractive to the carnal mind.
When we come down to the Christian Church we find human nature unchanged, its natural tendency just the same as in former ages. The earliest period of the church, the period in which the apostles ministered, is called in the Revelation "the church of Ephesus," which indicates the "desirable" character or condition of the church in its earliest stage. At that time it is commended for its faithfulness; yet even at that early age disciples began to leave their first love. Rev. 2: 1-4. This testimony is corroborative of Paul's second letter to the Thessalonians, wherein he says, "The mystery of iniquity doth already work." Ch. 2: 7. Paul also warned the elders of the church at the city of Ephesus against men of their own ranks who would arise, "speaking perverse things," to "draw away disciples after them." Acts 20: 30.
Now any man who would "draw away disciples" after himself certainly would draw them away from God. And it is just as certain that any dogma to which they would be drawn would be some imitation of truth, yet heathen in principle. In behalf of all the false doctrines and perversions of truth that have been brought into the church, the adherents, in the absence of Scriptural support, have claimed traditional authority. In support of acknowledged traditional institutions there is always the alleged merit of extra service or good work—the good intention of doing more than is required. These are sometimes called works of supererogation. The Jews, after the Babylonian captivity, while they did not indulge in open idolatry as before, were wrecked on the rocks and shoals of tradition and formalism. These were works ostensibly added to the commandments of God, but in reality were substituted for the divine commands. And, as with the Jews, so in the Christian Church, whatever was done as a work of extra merit not commanded, was done at the expense of that which was commanded. As the Jews had made the law of God of no effect by their traditions, so the second century of the Christian Church reveals an alarming tendency to imbibe the same spirit.
