The personal coming is denied by "Liberalists," who deny the future judgment. These turn the glowing descriptions of Christ's second coming into rhetorical embellishments of things occurring among the nations, and reject the idea of any visible appearance of Christ, either before or after the period known as the "thousand years" of Satan's bondage. It is therefore necessary that we look directly at the question of a personal coming of the Lord.
This is purely a question of revelation. The Scriptures are our only authority. The language in which the fact in question is set forth must be interpreted according to its proper import, the same as when any other subject is presented. We must not assume in advance that some "figurative" or strange meaning must be sought for the terms employed. If any of the words are technical, their signification must be found in use by comparing scripture with scripture, not in the usage adopted by specialists in theology, who have forced upon the terms meanings in harmony with their favorite theories.
The first passage we cite, as distinctly conveying the idea of a personal coming, is Acts 1:9-11: "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." This is as explicit an assertion of a personal coming as words could well make. Jesus ascended in the presence of the disciples. He is unmistakably known to them. He went up in person, while they were looking at him, and the cloud inclosed him, and took him out of sight. The two men in white apparel were not mortals—they were angels of God, unless, perchance, they were the two men, Moses and Elias, who appeared with him in the transfiguration, and were overwhelmed with him in the cloud. They were of the escort that went with him to heaven. Their words were intended for the comfort of those addressed, and could not have been more definite. "This same Jesus." The name identifies the person. "Which is taken up from you into heaven." There is nothing doubtful here. "Shall so come in like manner as ye have seen him go into heaven." This determines both the fact and the mode. He shall come as he went. He went up personally, bodily, literally, visibly; he went up in a cloud with the angels. And he shall so come, in like manner. He must, therefore, come personally, bodily, literally, visibly; he must come in a cloud, with the angels.
And thus he declared himself that he would. Unto the high priest, who "adjured" him, he said: "Nevertheless I say unto you, hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." In many places both the angels and the clouds are associated with him, when he comes in his glory.
Inasmuch as most of the passages which speak of the personal coming of Christ will receive attention in other chapters, and in connections requiring specific applications, it is needless to enlarge on many of them here. We must, however, glance at the terms employed to give expression to the personal advent.
Look at the word parousia. Its definition is, "a coming, an approach, presence." It denotes particularly the coming or presence of a person. Thus Paul says: "I am glad of the parousia [coming] of Stephanas and Fortunatus and Achaicus." (1 Cor. 16:17.) Again, "That your rejoicing may be more abundant in Jesus Christ for me by my parousia [coming] to you again." (Phil. 1:26.) Also, "For his letters, say they, are weighty and powerful; but his bodily parousia [presence] is weak, and his speech contemptible." (2 Cor. 10:10.) Once more, "Nevertheless God, that comforteth those that are cast down, comforteth us by the parousia [coming] of Titus." (2 Cor. 7:6.) This word, which so plainly expresses a literal, personal coming or presence, is used in a multitude of instances with reference to the coming of Christ; and in such relations that no "figurative," or even spiritual manifestation can possibly be meant. Thus, when the angels, the saints, the clouds, and the trumpets accompany him, and when he raises the dead, sits upon the throne, and renders unto men according to their works.
The word epiphaneia is likewise used to denote the personal appearing of our Lord in his second coming. The lexicographers define it, "an appearance, show, display, grandeur, splendor." In its classical use, it applies to the invisible divinities that become visible. It also applies to the appearance of the sun after the passing away of clouds. In the New Testament it expresses the visibility of the Son of God, when he comes forth from the Father, so as to be seen of men. In 2 Tim. 1:10, it expresses the "appearing" of Jesus Christ on earth, when he accomplished the work of redemption. It occurs in Titus 2:13: "Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ." This epiphany is necessarily personal and visible. Also in the following: "And not to me only, but unto all them also that love his appearing." (2 Tim. 4:8.) And in this: "Who shall judge the quick and the dead at his appearing and kingdom." These are cited as examples.
The conclusion to which a thorough tracing of the word would lead is apparent.
Another word may be studied. In 2 Thess. 1:7, the word apokalupsis expresses the "revelation" of the Lord Jesus, when he comes with "his mighty angels." It is defined "an uncovering, exposure; a revelation, disclosure, exposition; a display, appearance, manifestation." It may apply to persons or things, and especially to spiritual truths. It is the title of the last book of the New Testament. The first verse of that book, however, shows that Jesus Christ is the subject of the revelation. Paul says, Gal. 1:16: "But when it pleased God to reveal his Son in me that I might preach him among the heathen, immediately I conferred not with flesh and blood." The allusion is to the revelation of Christ to him, when, on the way to Damascus, he was arrested by the overwhelming light, and heard a voice, saying, "Why persecutest thou me?" And in answer to the inquiry, "Who art thou Lord?" he heard the words, "I am Jesus whom thou persecutest." This same "revelation" is again alluded to in the following: "Last of all he was seen of me also, as of one born out of due time." (1 Cor. 15:8.) This word also relates to a personal appearing, in 1 Peter 1:7: "Might be found unto praise and honor and glory at the appearing of Jesus Christ." It is also rendered "coming," where a personal revelation is meant, in 1 Cor. 1:7: "Waiting for the coming of our Lord Jesus Christ."
These are not the only words that convey the idea of a personal coming. The ordinary verbs that express the act of coming are found in almost every form, and in such relations as to express a movement from heaven. "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ." (Phil. 3:20.) "And to wait for his Son from heaven." (1 Thess. 1:10.) "The Lord himself shall descend from heaven." (1 Thess. 4:16.) "When the Lord Jesus shall be revealed from heaven with his mighty angels." (2 Thess. 1:7.) "For the Son of man shall come in the glory of his Father, with the angels." (Matt. 16:27.) Thus Christ "comes;" he "descends from heaven;" he comes "with the angels;" he comes "in the clouds." And when he comes, he "sits upon the throne of his glory;" he raises the dead; he judges the world; he "confesses" men; he "denies" men; he is "ashamed" of men. In every variety of form, personal coming is expressed, and personal actions are attributed to him when he comes. If there be no personal advent in the future, the language of the New Testament is not only incomprehensible, but misleading.—From Bishop Merrill's Book, The Coming of Christ.
Scandal.
By Newman Hall, D. D.
THERE is perhaps no sin more prevalent among professors of religion, and less recognized as sinful, than speaking evil of others. There are many persons who would not for the world steal a dollar, or tell a downright lie, or carry on Sunday trade, or give up church-going, who yet make a habit of talking scandal. This, sometimes, is even dignified with a religious semblance. Some evidently consider that Sunday talk is discussing religious people. If Parson This or Deacon That is put under the microscope, and his defects, real or supposed, pointed out; if the misdoings of another sect or a rival congregation are descanted on, this is religious conversation. It may be the worst abuse of the tongue. How much less opposed to the association of Sunday, how much less irreligious, it would be to discuss the markets and the harvest, or even the theater and the ball-room, than thus to offend against the charity which is the very essence of true Christianity. St. Paul tells us that we may read the Bible in its original tongues, and preach it in all the languages of the world, and possess the most profound knowledge of theology, and expound it with angelic eloquence, and be the instrument of doing more good in converting sinners than if we healed the sick, and raised the dead, and in ostentatious benevolence give all our property to the poor, and in the enthusiasm of zeal give our body to the stake; and yet that, if destitute of charity, all this would profit us nothing. And of charity he says that it "thinketh no evil, rejoiceth not in iniquity," and "beareth all things" or covereth over all things. It takes no pleasure in hearing or talking of the fancied or real faults of others. Elsewhere he says: "Let all bitterness and evil-speaking be put away from you, with all malice." St. James says: "Speak not evil one of another." And the Old Testament also describes the righteous man as one who "lifteth not up a reproach against his neighbor."
The most malignant kind of evil-speaking is inventing the slander; but, as Isaac Barrow says, there is not much difference between the great devil who makes it, and the little imps who circulate it. Says one: "I don't bear false witness; I only tell what I've heard." But how do you know it is not false? How seldom they who spread an evil report take any pains to investigate its truth. It may be false; and, if so, you are bearing false witness. Be sure before you repeat a charge that it is true. Once uttered, you cannot recall it. He to whom you tell it, tells others. If you find out you were mistaken, you are unable to correct the mistaken views you have given to others. And, even if we know the accusation is true, we ought not to publish it, unless to do more good than by concealing it. Before repeating an evil report, we should ask: "Does charity prompt me? Am I seeking the good of others?" If it is not a painful duty, is it not a pleasurable sin?365
Yes, there are people who evidently take pleasure in spreading evil reports. Is it from a wanton exercise of power? They love to be the cause of excitement and wonder in others. They pretend to prevent mischief by enjoining their auditors not to tell anybody. Is not this because they wish to secure the monopoly of being the first to tell it themselves? Often this practice arises from envy. The rich, the wise, the good are rendered less superior to ourselves, when some evil is said of them. So by slander they are brought down more to our level. Sometimes it arises from hatred and revenge. This is a cowardly method of retaliation. Sometimes it arises from pride. There is a secret self-laudation in finding fault with another. The scandal-monger seems to say: "How much better I am!" Some seem to think that there is a fixed amount of merit and of praise in the world; and so the more they deprive others of it, the more they reserve to themselves.
How hypocritical is the sorrow of the evil speaker! He prefaces his scandal with: "I've been dreadfully shocked to hear such and such things. I'm very, very grieved to have to tell you so and so." But how often beneath this mask there is a "rejoicing in iniquity." There is positive satisfaction, there is an exultation, ill-concealed, at the inconsistencies and disgrace of an enemy, of a rival, of any one who has stood high in the estimation of others. The evil-speaker should bear in mind that, whether the person maligned be guilty or innocent, the speaker condemns himself as lacking that charity without which he is nothing.
A friend of the writer, just dead, would never tolerate evil-speaking in his presence, always saying: "Don't take the judge's chair." Another, when evil is spoken against another, says: "Go on. I'm ready to hear. Only remember, I shall go at once to the person, and tell him all you say of him." Another used to exclaim: "Stop the trial till we send for the accused, and hear what he has to say for himself." Utterly opposed to this love of scandal is the charity which thinketh no evil. It delights in goodness, looks for it, and prompt to recognize every sign of it, and heartily commends it to others. As a mother, because she loves her child, is loth to accept as true any accusation brought against it, but is prompt to believe whatever is said in the child's praise; so charity to our neighbor will lead us to believe all things in his favor, so far as it is possible, and even, in the absence of evidence, to "hope all things." As greedy vultures pouncing down on a putrid carcass, as filthy flies buzzing round a stinking dirt-heap, are the gossips who, with evident relish, utter detraction or listen to it. As the lark, which soars and sings only in the light, as bees, which are attracted only by the flowers that exhale sweetness, so are the possessors of that charity which thinketh no evil, but rejoiceth in the truth.—Newman Hall, D. D.
The Sabbath-School.
By Ellet Joseph Waggoner
How to Arouse and Keep an Interest In the Sabbath-school.
"CAN you sell goods to a customer?" asked a merchant of a young man who was seeking a position in his store.
"I think I could, if he wanted to buy," was the reply.
"That is nothing; anybody could do that; what I want is some one who can sell goods to a man who does not want to buy."
Some such person as this is wanted for the Sabbath-school teacher. One who can teach those who do not wish to learn. From the very nature of the Sabbath-school work it must happen that many children will attend who will feel no special interest in it. Ours is a missionary work. We are striving to bring new ones under the influence of the Sabbath-school. "Urge them to come," is one of our mottoes. The question is, How shall we keep them when they do come?
There are at least two ways of doing this. 1. Excite their ambition by rewards and prizes, and coax them with the prospect of picnics and Christmas trees. 2. Arouse a healthy interest in the legitimate work of the Sabbath-school—in the study of the lesson. The first way I do not recommend, for the interest awakened is not likely to be lasting. Besides, they will think more of the means than they do of the end, and will be in danger of attending a picnic when you would prefer to have them in Sabbath-school.
In order to be successful in the second way, the teacher must possess two things: knowledge of the lesson, and tact.
And first, knowledge. There really are some persons who imagine that they are teaching a class when they are simply hearing a recitation without having any knowledge of the subject. A teacher is one who imparts knowledge; but how can one impart that which he has not? Reading a set of printed questions is not teaching. If this were all, any child who can read would do for a teacher. Let the teacher thoroughly understand his subject, and he will have gone a long ways toward solving the problem of how to interest his class. Old people, from a sense of duty, or out of courtesy, may sit and listen to one who does not know what he is talking about; but this cannot be expected of children. They will not listen to anything prosy, out of respect for the teacher. They know that it is the teacher's duty to understand his lesson thoroughly; and even children do not respect one who does not do his duty.
Everybody likes to see a skilled workman handle his tools. It is a pleasure to see a man work at something at which he is particularly at home. We involuntarily stop to look at such a one. On the same principle, one who is thoroughly conversant with his subject will find listeners. There is implanted in every person, to a greater or less degree, a desire to acquire knowledge; and we all, unless uncommonly egotistical, will listen to one who convinces us by his manner that he knows more than we do. But children have less egotism than older people, and the spirit of inquiry is especially strong in them. This spirit, however, can no more be satisfied by reading to them a set of questions, than a hungry man at a restaurant can be satisfied by having the waiter read to him the bill of fare.
But the information must be given in such a way that it can be appropriated. No one is a teacher, however much he knows, or however ready he is to tell it, unless he imparts information—unless some person actually receives it and makes it his own. It would be small satisfaction to a hungry man to have a dish full of uncooked potatoes set before him. The vegetables may be sound and good, and there may be plenty of them, but they are not in such shape that they can be taken and assimilated. Likewise mental food, especially if designed for children, must be made palatable and easy of digestion.
Then, too, the teacher must remember that as tastes differ, so do minds, only in a greater degree. What will interest one, may make no impression upon another. So the teacher must not only study his lesson, but he must also study his pupils. And here he will have use for all the tact he possesses or can acquire. He must be able to present the same subject in various ways, so as to adapt it to different minds. One pupil may be impressed by one method, another by another, and even should all catch the meaning of the subject as presented the first time, its repetition in another form will serve to fix it more firmly in their minds. The variety of forms in which the same truth appears will keep them from wearying of it.
This plan becomes absolutely necessary when, as is usually the case, the lesson is very short, and only one or two points are introduced. The simpler the lesson the better for the children, if the teacher does his part well. These simple lessons are the ones that tax the teacher's skill. If the lesson is long he may cull a few facts from here and there, and so fill up the time very easily, but the pupil will not be benefited so much as he would be if he were taught all about one or two things. Don't be afraid to study the simplest lesson. It is the one that always requires the most study. Find out all that different writers have said on the subject. Be sure that you know the location of every place mentioned in the lesson, and can describe it, and tell some incidents connected with its history. Also be sure that you know the exact meaning of every word in the lesson, and be sure that the children do. Don't presume that they understand a word because you do. Don't be contented with any vague knowledge, but be exact. Study the dictionary, but don't give dictionary definitions to the children. If you do, they will be looking out of the window. Explain terms to them in language that they can understand. Illustrate by something that is familiar to them. Compare or contrast that which they do not know, with that which they do know. And be not afraid to be simple, always remembering that "simple" does not mean "silly."
But this is by no means all the teacher's work. It is only a small part. Tact must be shown in his manner toward the pupils, both in school and out. You must manifest an interest in them, and you cannot do this successfully unless you really have an interest in them. Children are quick to detect shams. In order to have an interest in them, you must find out all about them. Visit them at their homes, and find out just what their surroundings are. By this means you will often be able to give the lesson a practical turn, and apply it directly to the individual pupil; for you will know just what each one requires. You will also be able to make illustrations that they can understand, for you will know what things are familiar to them. Then, always meet them as friends, and treat them as equals. Do not be stiff and formal. Speak to them kindly, shake hands with them, inquire about their folks, or about any little affair in which you know they are interested. It will bind them to you more than you can imagine. Children incline to think that whatever their teacher does is right; do not give them any reason to doubt this. That eminent educator, Horace Mann, said that every word uttered in the hearing of a child, tends to the formation of its character. Remember this; and remember that it is true of actions as well.
I have only touched a few points, but the teacher may safely follow this general advice: Study your lesson thoroughly, and form a love for it. Study your pupils also, and learn to love them. Enter into their feelings, and understand just what instruction and sympathy each one requires. Study yourself; and if you find your-self deficient in any particular, improve. Tact may be acquired, as well as knowledge. Most of all, study the life and character of Jesus—the master teacher. It is well to be original, but you cannot pattern after him too closely. If you do all this perseveringly, you will not only interest your pupils and bind them to you, but eventually you will succeed in leading them to Christ—the Fountain of life and knowledge.
E. J. W.
Skipping.
Boys, I want to ask you how you think a conqueror would make out who went through a country he was trying to subdue, and whenever he found a fort hard to take, left it alone. Don't you think the enemy would buzz wild there, like bees in a hive; and when he was well into the heart of the country, don't you fancy they would swarm out, and harass him terribly?
Just so, I want you to remember, will it be with you if you skip over the hard places in your lessons, and leave them unlearned; you have left an enemy in the rear that will not fail to harass you and mortify you times without number.
"There was just a little bit of my Latin I hadn't read," said a vexed student to me, "and it was there the Professor had to call upon me at examination. There were just two or three examples I had passed over, and one of those I was asked to do on the blackboard."
The student who is not thorough, is never well at his ease; he cannot forget the skipped problems, and the consciousness of his deficiencies makes him nervous and anxious.
Never laugh at the slow, plodding student; the time will surely come when the laugh will be returned. It takes time to be thorough, but it more than pays. Resolve, when you take up a study, that you will go through with it like a successful conqueror, taking every strong point.
If the inaccurate scholar's difficulties closed with his school life, it might not be so great a matter for his future career. But he has chained to himself a habit that will be like an iron ball at his heel all the rest of his life. Whatever he does, he will be lacking somewhere. He has learned to shirk what is hard, and the habit will grow with years.
NEW MUSIC!
THE LAST IS THE BEST!
JUST published by GEO. D. RUSSELL, 126 Tremont St., Boston, a new book of music, 160 pages, entitled PEARLY PORTALS.
BY D. S. HAKES.
The music and words of this book are mostly entirely new, and well adapted to the Sabbath-school and social circle. It is receiving the most unqualified praise from all who have examined it. The music is of a high order throughout and yet not at all difficult. Per copy, 35 cents; $3.60 per dozen. Bound, 50 cents; $5.00 per dozen.
Address, SIGNS OF THE TIMES, Oakland, Cal.
OUR COUNTRY'S FUTURE FORETOLD.
By Uriah Smith
THE UNITED STATES IN PROPHECY.
BY ELD. U. SMITH.
THIS is a full exposition of a portion of prophecy which applies to our own Government, showing the position the United States holds in prophecy, and the part it has to act in the closing scenes of time.
THE SUNDAY MOVEMENT,
Which is now attracting such general attention, is thoroughly canvassed, and abundant testimony is given to prove that in a few years this will be the
ALL-IMPORTANT QUESTION
In this country. Facts and statistics are largely presented, showing in the most conclusive manner that this government is the one pointed out in the prophecy quoted. 200 pages. Bound, 40 cents. Paper covers, 20 cents.
Address, SIGNS OF THE TIMES, Oakland, Cal.
THE YOUTH'S INSTRUCTOR
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