Some persons think that James, in teaching that Abraham and Rahab were justified by works, and that “by works a man is justified, and not by faith only” (James 2:21–25), conveys the idea that man can merit justification by his works, and contradicts such declarations of Paul as the following: “By the deeds of the law there shall no flesh be justified;” and, “A man is justified by faith without the deeds of the law.” Rom. 3:20, 28.
Recoil, kind reader, at the thought of viewing James in so unfavorable a light. One man writing by the Spirit of God can not contradict another man writing by the same Spirit. In the Bible there are expressions which we can not harmonize with other expressions in the same blessed Book, unless we duly consider their connection and the circumstances under which they were used. And there are certain cases in which we must go to other scriptures besides the connection before we can arrive at the true meaning of what seems to clash with plain scriptural truths. By comparing scripture with scripture, and weighing all the circumstances, we will see that what appeared at first to be discordant, presents the clearest harmony. Let us verify these statements by the use of the following scriptures, arranged in couplets:—
I.
“Answer not a fool according to his folly.” Prov. 26:4.
“Answer a fool according to his folly.” Prov. 26:5.
II.
“If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he can not be My disciple.” Luke 14:26.
“Whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him.” 1 John 3:15.
A superficial reader, shut up to the technicality of terms and expressions, would say,6 (518)Here are three palpable contradictions. But one who will carefully read these texts in the light of their connection and of parallel texts will not adopt so hasty a conclusion. By doing this we see that when the wise man says, “Answer not a fool according to his folly,” he means that we should not be so easy and compromising that we shall partake of his folly instead of leading him to forsake his folly, and that when he says, “Answer a fool according to his folly,” he means that we should be frank and thorough in answering a fool, that he may see his folly, humble himself, and reform. Thus the first difficulty disappears.
By comparing the first text of the second couplet with Matt. 10:37, we see that the expression “hateth not” means loveth not less; and thus the second difficulty disappears. By reading the words of the third couplet, with their connection and with other scriptures, we see that through sympathy and love Christians should labor and suffer for each other, and that the expression, “Every man shall bear his own burden,” signifies that every man shall give an account to God for himself, and shall receive from God a reward answering to his own conduct; and thus another seeming contradiction is turned into harmony.
By following these reasonable principles in the case of faith and works, we will arrive at the same glorious result. Thus Paul, in Rom. 3:20, etc., is combating the idea that man can merit justification by his works, and showing man’s urgent necessity of receiving by faith Christ’s imputed righteousness—Christ’s perfect obedience to the law—that he may be as tho he had always kept the law. He assigns as a reason why no flesh shall be justified by the deeds of the law, the fact that “by the law is the knowledge of sin” (Rom. 3:20); and a little further on he says, “For all have sinned, and come short of the glory of God; being justified freely by his grace [or merciful favor] through the redemption that is in Christ Jesus. . . . Where is boasting then? [Men boast of what they regard in themselves as meritorious of praise or reward.] It is excluded. By what law? of works? Nay; but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law.” Verses 23–28.
Paul does not here mean that the doctrine of justification by faith depreciates and repudiates the works enjoined by the law. He seems to foresee that some would place such a construction on his words, and adds, “Do we then make void the law through faith [the very faith through which men are justified]? God forbid; yea, we establish the law.” Verse 31. If the law is established by the faith by which we are justified, of course the doctrine of justification by faith does not depreciate and repudiate the works enjoined by the law, and those works are still required of us by the Lord. He means that when a man exercises faith in Christ for pardon and justification, he has no works of the law—no works of supererogation—whereby he can help pay the debt of his past sins and help replace his past unrighteousness, so that God can pardon and justify him partly by His grace and partly because he has partly earned his justification. He would impress his readers with the sacredness of the law, and with its perfection as a standard of righteousness, and with their unworthiness, as persons who have transgressed the law, that they may accept the cardinal Gospel truth, that only Christ’s righteousness, which is received by faith, can replace their past unrighteousness.
Paul continues to refute the idea that those who have sinned can merit justification: “What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works [or if Abraham merited justification by works], he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh [who has always obeyed God] is the reward not reckoned of grace [unmerited favor], but of debt. But to him that worketh not [who has led a life of disobedience], but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” Rom. 4:1–5.
Such is the tenor of the portion of Paul’s Epistle to the Romans from which the expression, “By the deeds of the law there shall no flesh be justified,” and, “A man is justified by faith without the deeds of the law,” are taken. This and other portions of Paul’s writings (especially his Epistle to the Galatians) were originally designed to check a tendency of some Christians in the apostolic age to renounce their faith in Christ, and to rely on their works for justification and salvation. Some Christians in the days of the apostles had come under the influence of judaizing teachers, and had backslidden to that extent that they really thought that they could earn their justification and salvation by their works, and did not see the necessity of exercising faith in Christ to secure these objects; and other Christians were in danger of falling into the same dangerous error. This called forth the remarks of Paul on justification that we have briefly noticed. These remarks were truthful and well directed, and would also be of service to all who would thereafter heed them.
James, in chapter 2 of his Epistle, is speaking under entirely different circumstances, and with an entirely different object in view. There were other Christians in the days of the apostles, who had gone to another extreme. They made a high profession of faith in Christ, but had fallen into the serious error of believing that they could be saved by faith while disregarding good works. They were fearfully backslidden, and were trying to cover and excuse their defects of character—their evil works and their neglect of good works—by their perverted doctrine of faith in Christ. These were as surely on the way to ruin as were those for whose benefit Paul was speaking. It was to keep those backslidden Christians, and those Christians who should thereafter fall into the same error, that James wrote as he did on faith and works.
His words are as well chosen, as truthful, and as well directed, as were those of Paul. He is as truly “a servant of God and of the Lord Jesus Christ” as is Paul, and holds to the same “faith of our Lord Jesus Christ” that Paul holds to. James 1:1; 2:1, etc. But he assails and refutes the idea that man can be saved by a faith that is not manifested by works, by a mere mental assent to the truths of the Gospel. By so doing he also shows that a saving faith is manifested by works. He then continues his argument as follows: “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness; and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot [inn-keeper, or giver of hospitality, French versions] justified by works, when she had received the messengers, and had sent them out another way. For as the body without the spirit [breath, Greek] is dead, so faith without works is dead also.” James 2:21–26.
Here James continues his refutation of the false and dangerous idea that men can divorce works from faith, and yet be saved by faith. He does not produce arguments to show that men can not merit justification and salvation by their works, for the simple reason that those he is aiming to help are not in danger of thinking that they can merit their justification and their salvation by their works. They act and talk as tho they believed that good works were belittled—not to say excluded—by the plan of justification and salvation.
Nor does James by asking the questions “Was not Abraham our father justified by works?” “Was not Rahab the harlot justified by works?” and by saying, “Ye see then how that by works a man is justified, and not by faith only,” mean to convey the idea that Abraham and Rahab merited justification by their works, and that we can merit justification by our works. The works that he is speaking of are works that are wrought through faith. They are works which are the fruit of God’s grace, or unmerited favor. Can we boast of such works, and truthfully say that by them we can merit justification?
James is here speaking of persons who have been justified by faith, and who retain their justification by a living faith, by a faith seen in good works. If God will justify a man when he through faith accepts Christ’s righteousness, to cover with it his past unrighteousness, will he not justify or approve the same man, when he, by the grace, or unmerited favor, that comes through faith, does the works that he requires of man? Both of these justifications are unmerited by the one upon whom they are bestowed, yet God in his great mercy treats the one who receives them as tho he had merited them. May the great goodness and mercy of God in this case lead us to repent of all our unrighteous deeds, and believe in Christ, that we may obtain pardon, justification, and salvation.
There is therefore a sense in which a man may be said to be justified by works. A man who has been justified by faith—a man to whom God has imputed Christ’s righteousness—and who by living faith retains his justification, is justified or approved by God just so far as he shows his faith by corresponding works; just so far as he, by God’s grace, or unmerited favor, does the works of God. It is from this standpoint that James speaks of justification by works. His remarks would not be applicable to those who have not been justified by faith, and whose works are not wrought through faith. Nor would they be applicable to those who through unbelief and unfaithfulness have lost their justification, and can no more produce good works than can the sinner in the world. For God can not pronounce right and just that which is not right and just.
Paul speaks from another standpoint, that7is, from the standpoint of the sinner who has not by faith obtained pardon and justification, whose works are not wrought by faith, and can not even meet the demands of the law for the present, and whose past deeds are “as filthy rags,” and can not be accepted of God as a basis of his justification. How can God say to such an one, or even to one who has so backslidden that he does not perform the works of faith, I justify or approve you because of your works?
(To be continued.)
TRIAL BRINGS US TO GOD.
By Ellen G. White
BY MRS. E. G. WHITE.
The Lord permits trials to come to his loved ones in order that through trial they may have increased knowledge concerning the God of their salvation. The Lord says, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.” Again he says to those who are kept by the power of God through faith unto salvation, that for a season they are “in heaviness through manifold temptations; that the trial of your faith, being much more precious than of gold that perisheth, tho it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.”
James writes: “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” “Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons. . . . Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.”
We may say with Job: “He knoweth the way that I take; when he hath tried me, I shall come forth as gold.” “For thou, O God, hast proved us; thou hast tried us, as silver is tried.” Our heavenly Father gave his only-begotten Son to cope with the powers of darkness, and to restrain Satanic agencies, so that they might not prevail against his tried and chosen ones, and overcome and destroy them. Jesus, our great High Priest, is touched with the feeling of our infirmities, and he works to bind up those who are wounded and bruised by the enemy. He does not leave the tempted soul to the mercy of the destroyer. The children of God are to work in Christ’s lines. They are to seek the wandering, straying sheep of his pasture. Those who claim to love God are to form a guard around perishing souls to save them from ruin. Instead of saying, “Let the erring go, we will not try to help them,” we are to strengthen the hands which hang down, and confirm the feeble knees. We shall never form characters after the divine similitude if we cherish the meager, stunted piety that looks out only for our individual selves, and does not lead us to do earnest, positive work for the salvation of others. We are to let our light shine in such a way as to guide souls into the haven of safety, that they may find refuge in Christ. Those who have not a positive religion, have no influence to entice others into the fold of safety. Their religion brings dishonor on the truth, and gives those who are not of our faith an excuse for their own defective lives. Those who are indolent, who center everything upon self, bring contempt upon the cause they profess to love.
The Lord permits trials to come upon us in order that we may make earnest, heart-felt intercession. Trial brings us to God, and leads us to form a closer connection with Christ our Saviour. Trial forces us to do as the word of God directs. We put into practice the command, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” Do we believe these words, that are full of divine efficiency? The Lord says, “If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him?”
Our sufficiency in every time of need is found in the promise of God. We are to rejoice, to educate our hearts and lips to praise God. We are to speak cheerful words, to travel the path heavenward in such a manner as to make manifest to others that we consider it the greatest privilege that we could possibly have. Rejoice, press closer to Jesus, talk of his love, and tell of his power. Let the youth have excellent examples before them, that they may see what is Christian fortitude, courage, and stability. Let every word and action be of such a character as will be found unto praise and honor and glory at the appearing of Jesus Christ. Let the youth see in older Christians the way in which they may use their talents for the purpose of honoring their Creator and Redeemer. Experienced Christians should seek the society of the youth in order that they may help them to understand the way of salvation. Let them present the beauty of holiness, and as they teach others, they themselves will learn how to win the feet of the youth to walk in safe paths.
Satan is continually presenting his alluring charms, in order that he may draw the feet of the youth to take their stand under his black banner. He presents evil in false colors. Under the semblance of an angel of light, he hides the deformity of his character, and thus deceives thousands. Let not those who are striving for a glorious inheritance with the saints in light, present a forbidding, cold, unsympathetic aspect. Let them not act in such a way as will lead the youth to avoid their society. When this is the case, they are not shining as lights in the world. They are interposing their defective selves between the light of the world and the soul of the sinner. At every step shed light upon the pathway of those with whom you come in contact. Satan has cast his hellish shadow athwart the pathway of every soul, in order that he may eclipse every ray of light that shines from Christ to the human agent. Both young and old will have to encounter trials, but let faith be encouraged. Let it penetrate through the darkness, so that the soul may enter into that which is within the veil, and walk in the light of the beams of the Sun of Righteousness. He that believes in Jesus as his personal Saviour, defeats the powers of darkness, and causes the hosts of heaven to sing a song of triumph.
GOD’S CHOICE.
By J. Jackson
BY J. JACKSON.
THAT cross, O Lord, not this!
This is so hard to bear;
I can not, now, O Lord! Lo, there
Is one beyond, methinks, that Thou
Couldst lay upon thy servant now,
And I should find it not amiss!
O Lord, I pray, that cross, not this!
This cross, my child, not that;
Think not that blinded thou
Canst tell which cross is fittest now.
The one that lies beyond thee there
Is heavier than it seems to bear.
This one thou need’st not murmur at—
This cross, my child, not that!
—New York Observer.
PREJUDICE
By G. T. Wilson
BY G. T. WILSON.
“Truth is the gem for which we seek; O, tell us where shall it be found?”
What a pleasant thought is here expressed! What an excellent principle is here laid down! To every honest inquirer after the truth, in whatever branch of knowledge, the principle expressed in the above lines will be the motive which prompts in every investigation.
“’Tis truth that binds, and truth makes free, And sets the soul at liberty.”
“O, happy they who in their youth Are brought to know and love the truth; For none but those whom truth makes free, Can e’er enjoy true liberty!”
There are many, like Pilate, who, when the Saviour said that he came to bear witness to the truth, will ask, “What is truth?” but, like Pilate, they do not stop to get the answer. Prejudice turned Pilate’s ear away from the truth, and he listened to the clamors of the Jewish mob, and sent to the cross as a criminal Him whom he had declared innocent only a few moments before. Such is the power of prejudice over men. It shuts the ears of men to the truth, and makes them narrow-minded bigots. To illustrate this point, witness the frantic efforts of the Jewish rulers and people when the saintly Stephen was brought before them, and was meekly declaring the truth of the Gospel before the council. They listened until the truth cut across their ears lest they should hear something they did not like, they ran upon that noble man of God, and, with wild cries of inhuman madness, they stoned him to death. You ask what did it?—Prejudice, the father of intolerance.
The God of the universe says to the erring children of men, “Come now, let us reason together,” but how seldom will erring mortals sit down and calmly reason together about the truths of God’s word, or even of the common affairs of life. Prejudice is an ugly dog kept by the owner of a mansion that would drive away or tear in pieces those who might be his master’s best friends, if they attempt to enter. Like a cork in a bottle, it must be extracted, to allow anything to be put in or taken out of the bottle. It is the dog in the manger which will not permit anything to eat the hay, and he can not eat it himself. All no doubt despise it, yet how few are free from its influence.
Charlotte Haskins well expressed the sincere desire of every one who is eagerly seeking to find the truth, when she said:—
“We want the truth on every point; We want it, too, to practice by.”
The human understanding was given to us that we might weigh what claimed to be the truth, and try the things that differ, and, rejecting error, cling only to the truth, and let that actuate our lives. If this is done, we must “prove all things; hold fast that which is good. Abstain from all appearance of evil.” 1 Thess. 5:21, 22. So we should prove by candid examination whether a thing is true or false, before we receive or reject it. Prejudice condemns, unheard and unexamined, but true wisdom asks, “Doth our law judge any man before it hear him, and know what he doeth?” Prejudice may cry, “Can there any good thing come out of Nazareth?” The right answer was given, “Come and see.”
Prejudice is one of the greatest hindrances to true knowledge with which the human mind contends. It is very easy to receive opinions from those around us, from father or mother, minister or teacher, and the mighty man, whether in religion or politics, literature or science, and to consider them as true, without making examination to know for ourselves the truth of the opinions received. And on many points in art and science it may not be very essential that we search to find the true secrets of these matters which have no special connection with our moral duties to our Creator and fellow-creatures; but for those duties which we owe to God and men we should search until we know the truth. Where are the youth who are taught by parents and teachers to make truth the main object of their search when investigating the opinions of others? Where are the men and women who are so in love with truth that they are always ready to say, when questions of duty and religion are up for investigation:—
“Truth is the gem for which we seek; O, tell us where shall it be found?”
Are not far too many so wedded to old ideas, customs, and traditions that they will not stop to “prove all things,” that they may hold to the good and cast away the evil? Are there not too many to-day like Israel of old, of whom the Lord said, “Ye have eaten the fruit of lies; because thou didst trust in thy way, in the multitude of thy mighty men”?
Men might come much closer to each other in religious reforms, and accomplish much more good for humanity in all the relations of life, if they were not so ready to get upon the judgment seat, and give decisions about the beliefs and practices of others before they have examined them. The Scriptures have truly expressed the results of such a course, in the following language, “He that answereth a matter before he heareth it, it is folly and shame unto him.” But this is what prejudice does.
God has said: “Wo unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Wo unto them that are wise in their own eyes, and prudent in their own sight! Wo unto them that are mighty to drink wine, and men of strength to mingle strong drink; which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust; because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.” Isa. 5:22–24. Where blind prejudice controls entirely, “none calleth for justice, nor any pleadeth for truth; they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.” “And judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity can not enter.” Isa. 59:4, 14.
If in a community of the above description any one was found who would lay aside prejudice and after careful investigation accept8of what he believed to be the truth, the language of the prophet of God would be found true: “He that departeth from evil maketh himself a prey; and the Lord saw it, and it displeased him that there was no judgment.”
Prejudice, according to Webster, means: “To prepossess with unexamined opinions, or opinions formed without due knowledge of the facts and circumstances attending the question; to bias the mind of, by hasty and incorrect notions; to give an unreasonable bent to, as to the one side or the other of a cause.” So prejudice bends the mind to one side, and fills the mind with incorrect notions and unsound opinions; and this shuts the door to truth.
Again and again do we see repeated the ill effects of holding onto some preconceived opinion or habit, tho it may bring loss of health, of virtue, of property, yea, even life itself, because men will let blind prejudice lead them into the ditch of destruction. If men do not love truth enough to search, find, receive, and act upon its teachings, then they will take what is left when truth is rejected, that is, lies; they will walk in paths of unrighteousness, exalt human tradition above the word of God, adopt a form of godliness, but quench the power of God, that would change and transform them if received.
Let us search for truth as for hid treasure; let us part with all we have, to obtain the field which contains this treasure; let us be sure to obtain this pearl of great price, for our Saviour said in his prayer to his Father for his followers, “Sanctify them through thy truth; thy word is truth.” John 17:17. May our daily prayer be to have our souls open to receive and obey the truth, which sanctifies, and fits us to dwell with our Creator and Redeemer in mansions of light.
Palmerston, N. Z.
WHOSE WITNESS SHALL WE TAKE?
By H. S. Guilford
BY H. S. GUILFORD.
Not long ago a young man called at my door and said: “Father is dying. Can you come and see him?” I immediately repaired to the house of death, to find the words only too true. A few moments only and the last breath had taken its flight to Him who gave it. And now transpired just the opposite of what was accomplished about six thousand years ago, namely, the going back to earth of what God formed from the dust, by the passing away first of the life-giving principle—the breath of life. “And the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Gen. 2:7. Now this man’s breath of life having gone back to God, who gave it, the result is that the body goes back to earth, from which man was originally taken. And they who witnessed this scene knew as well as I that he was dead; for they allowed me to close his eyes, and perform a few friendly acts for them, preparatory to his going into the hands of the undertaker. A few words of sympathy, a few more tears, and then the dead was left with those who were waiting to prepare him for his last sleep.
Having accomplished their work, crape was hung at the front door as another witness that the last enemy had entered that house. Two days later and a larger company of friends and neighbors added their testimony to the fact that the king of terrors had entered their neighborhood, by coming in to show their sympathy for, and to proffer their help to, those in affliction, thus signifying their belief that their neighbor was dead. They had seen him upon the street; he had been in their houses; they had walked and talked with him; but now it was different. They looked upon one robed for the tomb, his eyes closed as in sleep, but there was no animation, no movement of any kind betokening life. God had taken all that he had formerly given, even the breath of life; and all these friends looked and acted as tho they were in the presence of the dead.
All that kind hands and loving hearts could do for a good neighbor, a kind father, and loving husband, had been done thus far; and now a few comforting words of Scripture, showing that even the dead shall live again, a song of sympathy, a short prayer, commending neighbors and friends to God, who doeth all things well, the last look given, and the lid of the casket is closed, and the dead shut from our view until the Lifegiver shall restore again that which was lost.
Once more. Six strong men lift the casket and bear it to the hearse; I see it deposited therein; for I pass out before it. Preparations being completed, the procession moves toward the city of the dead. On arrival at our destination, we saw the hearse unburdened of its treasure, and lowered to its final resting-place. Nearly half a hundred witnesses stood near, and no doubt would testify that the man was properly placed among the dead. Yet, strange to say, there were two men who helped to bear him from his former home, and helped to lower him into his grave, that unhesitatingly say that he is not dead. And possibly many may believe their assumption, that we did not bury a dead man, that it was only his casket.
How shall we determine who of these witnesses are correct? Shall we turn to the law and the testimony, and say, “If they speak not according to this word, it is because there is no light in them”? Let God be true, tho it make every man a liar. It was Satan who said to our first mother, “Ye shall not surely die.” Gen. 3:4. Let God speak again by his servant Job (chap. 14:14): “If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee; thou wilt have a desire to the work of thy hands.” Yes, he who said, “I am the way, the truth, and the life,” said also to Martha and Mary, “I am the resurrection and the life.” And he proved that fact beyond a cavil on that occasion, by raising Lazarus from among the dead, even after corruption had set in. (See John 11.) There could be no deception in that case; for he sat at the table with him afterward, and it is said that Lazarus served. Paul declares that “all die” (1 Cor. 15:22), and the Saviour just as emphatically declares that all that are in their graves shall live again, both righteous and wicked (John 5:28, 29), thus more than intimating that all dead men are in their graves. Other scriptures, not a few, are very positive on this point. Take Jer. 31:15–17, where the weeping mothers are represented by Rachel, who refused to be comforted for her children, because “they were not,” referring, perhaps, to all who have suffered as martyrs in the church during the long years of bloody persecution. Says the Lord: “Weep not, Rachel; let thy refrain be turned from mourning to a song of joy; for One has been found who has taken from death its sting, and has gained a victory over the grave. Thy children shall come again from the land of the enemy.”
If any class of the dead could be in the presence of God and Christ and holy angels, singing peans of victory over death and the grave, surely the infants that Herod slew in order to destroy the Saviour, and all that have suffered martyrdom from Abel down to the present time, would seem to be entitled to that position of honor and ineffable joy. But no, they must wait until the last enemy is literally slain, until there is no more Adamic death; then they “shall come again from the land of the enemy.”
Then what?—O, then such a shout of victory will ring out from those millions as this old earth has never listened to, and it will be taken up by all the heavenly host, and echoed and reechoed, “Worthy, worthy, is the Lamb that was slain and that liveth again!”
Let Job speak again for another class. How is it, Job? You said you were going to wait; is your waiting place in heaven?—“If I wait, the grave is mine house.” Is that going to be your resting-place, Job?—“When our rest together is in the dust.” But you will find corruption there; the worm will feed on your flesh; you surely do not expect that this old body will live again? “O that my words were now written! O that they were printed in a book!” and they have been written again and again. Yes, yes, Job; here they are, printed in the Book of books. What further, Job?—“That they were graven with an iron pen and lead in the rock forever!” Since you went to your long home, three thousand or more years ago, your wish has been carried out so many times; as the many resting places for the dead will abundantly testify! But what have you of so much importance to say?—“For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and tho after my skin, worms destroy this body, yet in my flesh I shall see God; whom I shall see for myself, and mine eyes shall behold, and not another; tho my reins be consumed within me.” This same Redeemer was on this earth nearly two thousand years ago, and he left us word that he would “come again” (John 14:1–3); and Daniel declares that in the time of trouble, when Michael shall stand up, every one will be delivered that is found written in the book (Dan. 12:1–3). The prophet Isaiah by the Spirit says (chap. 26:17–21) that “thy dead men shall live,” that they will rise when he does from the dust, and will sing when the earth casts out her dead. And this will occur when the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity. Men die, but the dead shall live. “Improbable,” says one; “impossible,” say my two friends. Well, what more can we do? Let us see, we have a man die, and that before a number of witnesses; we have closed his eyes; we have seen him robed for the tomb; we have followed him to his last resting-place; we have seen him lowered into the vault by kind neighbors; and friends looking on have made no objection to our burying him from their sight; every one seemed to act in good faith; all testified in this, their last act, that their neighbor was dead.
And now comes another class of witnesses, who, on the authority of the great God, declare9(1) that men die; (2) that they remain dead until the resurrection, and (3) that the grave is their waiting or resting-place between death and the resurrection. And these are no less personages than the Son of God, and Daniel, Job, Jeremiah, Isaiah, and the apostle Paul. Could more faithful witnesses be produced? Yet my two friends shake their heads, and tightly close their eyes, and say, “We can not see it.” Well, what more can we do? Could we bring back the dead man, and should he testify, would that satisfy them? I fear not; for One has already borne testimony who, Paul says, has been raised from the dead, and who himself declares, “I am he that liveth, and was dead; and, behold, I am alive forevermore. Amen.”
Yet once more. Listen to the testimony of this last witness, he who spake as never man spake. It may be that if some still continue to prefer the testimony of that deceiver and counterfeiter, which has been such from the beginning, others may be induced to accept the witness of Him who declared that the words He spake were not His own, but the Father’s who sent Him. John 8:28. While the Saviour was journeying towards a certain city, the city of Nain, as he came to the gate, he met a procession similar to the one we have described above; and foremost in that concourse of people was a dead man being carried out; and this dead man was the only son of a widow. Christ, having compassion on the widow, touched the bier, stopped the funeral procession, and said to the dead man: “I say unto thee, Arise. And he that was dead sat up and began to speak. And he delivered him to his mother.”
Whose witness will we take? Shall we go to the dead, to him who brought death, or to Him who by death conquered death, who was dead and behold is alive forevermore?
